Kundera's work for the value of the discussion is paradoxical. Value has been discussed, but not to determine the mode of expression. Czech Communist world has been a negative value of the world, the Western world is no exception, but no distinct conditions. Kundera value theme, fiction and literary criticism by the two-pronged in-depth exploration. Therefore, he ironically and laugh questioned. Kun's been through a different story, and the constant implied, clearly expressed the following view: value is determined, but can (...) not be mastered, can not be described, because a person is unable to control history - the communist world that can - and can not control their own life - the Western world believe, but the two sides are wrong. Queensland's reading of parallel communist world and the Western world fiction novels, and his influence on Kafka in mind, to understand not only the value was only thinking. L'oeuvre de Kundera est une oeuvre paradoxale si l'on considère la thématique de la valeur. La valeur est assertive; elle n'est pas cependant exprimable de manière certaine. Le monde communiste de la Tchécoslovaquie a été un monde de la négation de la valeur. Il en est, de fait, de même pour le monde occidental, bien que les conditions de cette négation soient radicalement différentes. Kundera thématise cela aussi bien dans ses romans que dans sa critique littéraire. Cela conduit à poser la question du statut de l'ironie et du rire. Kundera précise ces perspectives par la diversité de ses récits et par une suggestion constante: que la valeur soit certaine et cependant insaisissable, irreprésentable se dit par le fait que l'homme ne peut s'approprier ni l 'Histoire-cela que le monde communiste a cru-, ni sa propre vie-cela que le monde occidental a cru. Il faudrait donc lire en parallèle les romans du monde communiste et ceux du monde occidental et rappeler l'intérêt de Kundera pour Kafka : celui qui n'a cessé d'affirmer la valeur en faisant le procès du procès et qui n'a pu la figurer directement que sous le signe du grotesque. La valeur ne se dit que par son absence. (shrink)

Kundera's novel committed to the philosophy, narrative and dream of unity, "Dream" Theme of the novel often become a metaphor, in the works plays a decisive role. In early works, the dream narrative be regarded as "polyphony of control" and "bit lines"; and in later work, Kundera to fantasy to structure the work to achieve a "blend of fantasy and truth," the ambition. His dream of using in line with its so-called "wisdom of uncertainty" in the spirit of the novel. (...) This paper analyzes the Queensland's major novels, combined with the "Art of Fiction," "betrayal of the will" in the relevant discussion, to explore the fantasy narrative strategy and why. The fiction work of Kundera tends to unite philosophy, narrative and dream, so the metaphorical dreams play a significant role in his writing. In early works, the dream narrative was used as "polyphonic confrontation" and "one of the elements of counterpoint," and in later works, the oniric narrative structures appear to be a pivotal point of his novels' construction and Kundera thus fulfilled his ambition formulated as "the fusion of dream and reality." He found in the dreamlike narrative "the wisdom of uncertainty", that he considers as the spirit of modern novels. In this article, on the basis of the analysis of Kundera's major works, we will inquire the functions and reasons of dream-narrative in his narrative strategy. (shrink)

In the "Art of Fiction" , a book, the author Milan Kundera mentioned to promote Teresa the birth of the association sentence as follows: body, soul, dizziness, weakness, idyllic, paradise. For Thomas is: light and heavy. In the "Unbearable Lightness of life" duality of the novel text clear large-scale structure , the Teresa's life is an important narrative spools, to follow her development the reader will have many clues to explore the theme of the novel nuclear Hu. Trisha is rendered (...) as two yuan for the victims of the conflict continue the narrative process, Kundera will "light" and "unbearable" link, it leads to understanding the paradox of meaning, first and foremost understand is All "light" referent, as "light" Why be "unbearable", you need the context of the novel to complete the series to explore. In the text structure, discourse and ridicule people on both sides of the fate of almost one historical context of discourse and the paradox of fiction is arranged to emphasize the way Kundera to be explained "the situation of human existence" the issue, and that It is by the novelist to the survival of the historical background to explain the philosophy of . In L'art du roman, Milan Kundera, the author, mentions the following associations about what leads to the birth of Tereza: body, soul, vertigo, weakness, idyll and paradise. The associations about Tomas are lightness and heaviness. In L ' insoutenable légèreté de l'être, Tereza's narrative of life is an important axis in the clearly dualistic macro-structure of the text of the novel. Following her development, the readers would have many clues to explore the central themes of the novel. In the narrative process of presenting how Tereza is repeatedly victimized by dualistic conflicts, Kundera associates "lightness" with "unbearable." In order to understand the paradoxical meaning it provokes, we must first understand all the references to "lightness;" as for why "lightness "becomes" unbearable, "it is a serial inquiry that must be made within the context of the novel. In the textual structure, the sarcastic discourses and the characters' destinies are almost the two sides of the same coin, as the paradoxical arrangements of the historical discourses and the situations in the novel are also explained emphatically by Kundera to shed light on the topic of "la circonstance existentielle", which is exactly "la philosophie de l'être" the novelist wishes to explicate through the historical background. (shrink)

Up to five hundred Kundera's novel "Immortal" is his sixth novel, published in 1990 in France, three years later published in his native Czech Republic. In "The Unbearable Lightness of Being", this is the author of the last one to the mother language of the novel, the author is the first time in France as the background story of creation. Content with the story, essays, biographies, etc., showing the life of the twentieth century's thinking. The book is divided into seven (...) parts: "Face," "immortal," "struggle," "emotional" and "accidental", "clock face" and "celebrate." Although the subject appears to be seven different things, but never the content first began cleverly linked to the last one. The content of the theory from two small events about to analyze characteristics of novel writing, to view people facing life attitude, the face image and the real confusion, summed up the novelist through people-oriented, to stand there thinking about writing. As long as five hundred pages, Limmortalite is the fifth novel by Milan Kundera and published in 1990, three years before its publication in his motherland, Czechoslovakia. Published after L'insoutenable légèreté de l'être, this is the last of Kundera's novels written in his mother tongue as well as the first one based on the background of France. Combining stories, familiar essays and biographies, this is a meditation about the life in the late twentieth century. Though the seven parts of the novel-"The Face, "" Immortality, "" Fighting, "" Homo sentimentalis, "" Chance, "" The Dial, "" The Celebration "-look like seven different topics, the contents are cleverly linked throughout all these parts. This article first addresses two incidents in the novel in order to analyze the writing style of the novel as well as examine people's attitudes toward life and their confusion between images and reality. From all the above, we conclude with how the novelist reflects on the meaning of being through humanism and writing. (shrink)

Yuan Ni Zan is an outstanding artist and painting theorist, his work and painting with the past and the role of aesthetic ideas, and produce a far-reaching impact. Ni Zan's paintings aesthetics can be summarized as "write the chest outgassing" view of the nature of painting, "self-entertainment" concept and function of painting "not shape" of the painting concept. In this painting under the guidance of aesthetics, Ni Zan's paintings in particular the practice of using "Plaza pen hastily" way of writing, (...) this ink brush blend the "Plaza" in character, creating a highly respected posterity. " Yiping "painting. Ni Zan is an outstanding painter and painting theorist of Yuan Dynasty. His work and painting aesthetics serve as a link between past and future, and produced the far-reaching influence. Ni Zan's painting aesthetics can be summarized as view of the nature of painting of "Write the chest YiQi," write the chest outgassing function of painting of "Self-entertainment," the painting of "Not seeking the shape." Under the guidance of this painting aesthetics, in the specific practice of painting, Ni Zan take a "Yi bi cao cao" Plaza pen hastily way of painting, this ink brush blend the "Yi" of the personality, and created "Yipin" Yiping painting that is highly respected of future generations. (shrink)

In the mechanization of the modern world, philosophy and science of human existence itself is becoming increasingly forgotten, Kundera believes the novel to complete the "presence" to arouse and questioning, so light and spacious novel take on the "forgotten the existence of" role. He defined the essence of the novel as a "poetic meditation on existence," This combination of "literary poetry" and "philosophical" concept represents today the creation of novel values. Kundera's thinking is rooted in the existence of the human (...) spirit in modern society ecological concerns, thinking and construction, his criticism from political criticism to humanity, to show the reader an absurd and misplaced reality and future. However, as existential philosophy, he declared lead to positive action against the face of absurd world of conscious people build a free future. The wisdom of the novel is the real question, to explore the many possibilities of human existence. Fiction writers of today should not be a description of the real world or argument, but should be a novelist of a pluralistic, uncertain world of exploration, questions and criticism. Financial history as one of the Poetry Kundera novel reflects the existence of the human search for self-dedication and firm for innovation and development of Chinese literature provides an important reference. In the modern world of mechanization, both philosophy and science tend to forget the human existence. Kundera insists that novels can evoke and cross-question the "existence," thus it takes up the responsibility of illuminating "the forgotten existence." He defines the essence of fiction as "the poetic meditation on human existence." The creation concept combining "literary poetry" and "philosophical speculation" represents the value orientation of contemporary novels. Kundera's meditation on existence originates from his concern, reflection and construction about the humanistic spirit in modern society. Moving from political critique to criticism of human nature, he shows readers the paradoxical and misplaced reality and future. However, same as existentialism, he advocates facing the absurd world with active resistance and constructing the free future based on consciousness. The wisdom of fiction lies on questioning the reality as well as exploring various possibilities of human existence. Instead of being an explanation or demonstration of the world, modern fiction should be a novelist's exploration, interrogatory and criticism about a pluralistic and uncertain world. Kundera's fiction, which associates poetry, thought and history together, represents the firm pursuit of human existence. It is an important reference for the innovation and development of Chinese literary. (shrink)

Prayer, scholars in the West is often seen as an important religious practices. But with the current European research in the field of philosophy turned to the occurrence of theology, humanities scholars, prayer has become a major concern and discussion topics. And this paper is to reflect on this phenomenon into the road, through the analysis of Derrida, Levinas, Nancy, who pray on the discussion, trying to explore the contemporary Western scholars have discussed why the prayer, and pray and what (...) about the important issues to attract their attention. Pray is usually considered as the important religious act in the West. However, with the studying trend of continental philosophy turning to the theology at present, pray is gradually becoming into the main topic that is paid close attention and discussed by more and more humanistic scholars. Therefore, taking the above-mentioned as the point of departure, with a close reading of the papers on the pray written by Jacques Derrida, Emmanuel Levinas and Jean-Luc Nancy, this paper intends to probe the two issues . First, why do the contemporary western scholars discuss the pray one after another? Second, concerning the pray, what on earth grasp the eyes of so much western thinkers? (shrink)

Milan Kundera for the Czech writer, because stands for democratic reform is seen as the "Prague Spring" of rebellion. Exile in France in 1968 to leave the Czech Republic, France, in 1981, achieved international citizenship in 1984 published his famous novel "The Unbearable Lightness of Being", although his work has obvious meaning of philosophical criticism, but strictly speaking he did not have a strong political overtones, it is difficult to be included in the political consciousness of action distinct writers . (...) This article is for "The Unbearable Lightness of Being," the political element in the novel to be analyzed further with Taiwan's current political phenomenon for comparison. In this novel, Kundera used in many passages "kitsch" the words, this paper first examines the novel "kitsch" meaning three to understand Kundera pass through the vocabulary of what kind of message in the story structure in how to use the "kitsch" elements to construct the layout of the story and characters personality, showing how indirect Kundera's political philosophy. Then this paper described the use of Kundera's "kitsch" to observe the political implications of the current political situation in the Taiwan identity issue, which is the "Taiwan consciousness" and "Taiwan independence discourse" connected, we found that in many aspects of independence discussed Kundera's novels are very consistent with the political "kitsch" characteristics, plant-based Taiwanese independence movement awareness, the implementation of the counter-offensive against the KMT's mainland policy as well as the liberation of the Chinese Communist regime's attempts to unity through love Taiwan slogan for political mobilization, the formation of the mainstream consciousness in Taiwan type. This concept of kitsch by Kundera's observation and comparison, and the independence of Taiwan consciousness philosophical discussion of the legitimacy of the in-depth reflection. Milan Kundera is an author born in the Czech Republic, he is considered as one of the main actors in Prague Spring by his once reformist political opinion. In 1968 he exiled to France and obtained naturalized citizen in 1981. In 1984 he published the very famous novel "The Unbearable Lightness of Being." His novel has very profound philosophical critics meaning, but in fact he doesn't reveal a very strong political inclination in his works, so he could not be classified as political engaged authors. This article concentrates on the political aspect of the novel and applies it to observe political phenomenon in current Taiwan society. In the novel, Kundera used frequently the term "kitsch," this article discusses three dimensions of kitsch appeared in the novel and shows how Kundera used them to construct the novel as well as characters 'personalities, Kundera's political thought would be emerged in the mean time. In the following part, this article applies the notion of kitsch to observe the issue of identity in current Taiwan society, notably the link between the' Taiwanese local identity sense 'and' Taiwan independent movement. 'We consider that the Taiwan independent movement matches, from various aspects, descriptions of kitsch made by Kundera in his novel; Taiwan independent movement is based on dynamic from the Taiwanese local identity sense, this political project intends to revolt against what we call as "the reconquest and unification" kitsch proclaimed by the Kuomintang, it also fights against "the liberation unification" threatened by the Chinese Communist Party. This movement gains its power principally through the "Love Taiwan" slogan , which has become the main stream ideology in Taiwan. In light of concepts from Kundera's novel, this article conducts an academic observation upon the legitimacy of Taiwanese identity and Taiwan independent movement. (shrink)

"Slow" inherited the art of Kundera's polyphonic novel features, generally divided into three main lines: Ruth Dove to Iraq than the simple exposition of the dimensional look • Denon novel "no tomorrow," the description of the appearance of contemporary society phenomena of the show, three lines were intertwined together constitute the "slow" the main frame. The three main line Kundera outlined in the ancient Greek - the eighteenth century - contemporary social hedonism pedigree, three times in the novel framework of (...) cross-cutting, three different historical situation of the same proposition. Three times more than the difference between hedonism thinking too similar, so these three authors presented side by side, more to point out that there were times during the evolution of the Que loss and fracture, can we take this break and the appearance of a real relationship for the induction of subversion. This paper aims to "slow" in the pedigree of hedonism established the relationship between truth and appearance is how it affects the "joy" of understanding. Carrying on the artistic features of Kundera's polyphonic novels, La Lenteur roughly revolves around three axes: the simple explication about Epicure's thoughts, the description of Vivant Denon's No Tomorrow, and the presentation about the various phenomena of the contemporary society of spectacles; the three axes are interwoven to construct the main framework of La Lenteur. The three axes consist with the hedonistic genealogy sketched by Kundera-ancient Greece, the eighteenth century and the contemporary society. The three ages intersect within the framework of the novel, while the three different historical situations explore the same proposition. The hedonistic thoughts of the three ages are more different than similar; therefore, the author juxtaposes the three ages, inclined to point out the lacks and breakages found during the process of the evolution of ages, which we can generalize as the subversion of the relationship between the reality and images. This article is meant to investigate how the relationship between the reality and images affects the understanding about "pleasure" through the hedonistic genealogy established in La Lenteur. (shrink)

For recent academic thinking Luo River late Ming literary trends of romance generated a considerable extent. Therefore, to clarify how the Luo River near view "feeling" of this concept, the study will be of particular significance. Purpose of this paper will be near the river in the Law "affective" and "passion" concept, the meaning of the distinction between discussion and to complement the academic Roche "feeling" the inadequacy of the concept of research. In terms of research methods, starting from the (...) original Code, within the original Code, the significance of the relationship between the main arguments of the Roche "affective" and "passion" to distinguish between two concepts are discussed. Concluded that the discussion of this distinction, not only to clarify the Luo River near the "feeling" the view will also help the future of our literature, such as Tang, "love to" re-thinking of understanding and interpretation. Jin-xi Lou's academic thought contributed to a certain degree to the emergence of romantic literature in the late Ming Dynasty. Therefore, it is particularly significant in terms of research to clarify how Jin-xi Lou saw the concept of qing. This paper is meant to explore and distinguish between the concept of qingxing and the concept of qingyu as a supplement to the insufficient research on Lou's concept of qing in the academic world. About the methodology, we will work from the texts themselves, and the argument will be based on the relationships among all the texts with regard to their meanings, stating respectively the concepts of qingxing and qingyu. In the end, it will be pointed out that these respective statements not only clarity Lou's view about qing but also help us re-understand and re -interpret the thought of qingzhi of the great writer Xian-zu Tang. (shrink)

For a long time, the teaching of those who taught the learning and teaching, almost all tend to approach to study psychology in this direction, will teach the use of teaching and learning theory in teaching situations; and general scholars in the field of education also tend to put greater emphasis on teaching personality and behavior and attitudes of the research, hoping to understand the excellent teaching quality and teaching those who teach what qualities need to have in order to (...) focus on recipients of learning, and How to encourage recipients of learning to improve teaching performance-based, relatively neglected teaching in the philosophical orientation. Among them, more rarely thinking about how to make the recipients of teaching and learning activities through the formation of aesthetic experience, how to make teaching a more artistic spirit. Therefore, in this context of thinking, this paper aims to Confucian teaching art for the interpretation of the spirit, and the "Analects of Confucius' theory of; to analyze their practice in theory to explore the feasibility of educational activities. A view to promote the teaching and those who engaged in teaching, not only benefit their teaching as effective teaching, more teaching into their kind of teaching art to beauty of the whole teaching and learning activities. The studies on the tutors 'teaching and the tutees' learning have for long been done through the psychological approach. Based on this approach, the tutors apply the theories about teaching and learning to the teaching situations, and most scholars in the field of teaching put more emphasis on the researches about the tutors 'personalities, behaviors and attitudes in wishes to understand the qualities of good tutors and the attributes required of them. In this manner, these scholars are able to focus on the tutees' learning and on how to improve the effect of teaching through encouraging the tutees' learning, as they relatively ignore the philosophical approach to teaching. Moreover, even fewer scholars think seriously about how to create aesthetic experience for the tutees through teaching activities and how to make teaching more artistic. Therefore, in this spirit, this article is meant to interpret the spirit of the Confucian art of teaching as informed by Analects and inquire hereby the feasibility of fulfilling this spirit in educational activities. It is our expectation that tutors can not only make their teaching effective but also turn it into an art of teaching, making the whole activities of teaching aesthetic. (shrink)

Wang Tong, word Zhong Yan, Shi Xiao Yue "Neutron Man." The work is handed down, "said", and "that" under the previous research that the book is not a pseudo-book, for fear of them descendants Farfetched adjunction of the suspect. Cynics through the Sui Dynasty king, his life respected weekly holes, and to mark the industry to Kuangfu Confucianism, rather Hong Daoshu world's heart. Wang Tong Confucian classics commentaries from the past, the culture, he also highlighted by Confucianism and practical benefits, (...) emphasizing the close integration of Confucianism and the political and religious. Wang Tong's school has gradually been in the late Tang Dynasty scholar's attention, Song became obvious when you learn. Zhu Xi's theory of taste through the criticism of the king, in particular, more thought to its "bulk" of the question. In addition, "three religions can a say," is also a debatable question. WangTong, also called Zhong-yan or Wenzhongzhi. His writing is Zhong Shuo. The investigation from scholars, Zhong Shuo is not the false document, but the later ages distort his writing is possible. WangTong is the greatest Confucian Scholar in Sui Dynasty. All his life, he revere JouGung and Confucius, and his responsibility is to recover The Confucianism. He want to relieve the people. WangTong's Confucianism have separate itself from the general mood about explain the classics. He stress the effect of the "manage affairs" and the "practical thought," he stress that the Confucianism and the political act must be combine. The theory of Wenzhongzhi is attached from Confucian scholar since middle period of Tang Dynasty, it is current in Sung Dynasty. JuShi criticize Wang Tong's thought, especial has the challenge to the noumenon. Excepting this, the saying about "Three are one" also need to deliberated. (shrink)

"Mencius" and "Xunzi" in each one the image of Confucius, another of the same, can be found in "Confucius" in the Mencius and Xun important saints with the image of philosophy, but also shows the spirit of Confucianism; each other's differences, then Meng, Xun philosophical understanding of "Confucius" image and its position is closely related to the choice of interpretation. This phenomenon, in addition to that "Confucius" image of diversity, but also illustrates the philosophy over the traditional continuity of the (...) different philosophers of transformation and choose to take. There is a Confucius portrait in both books, Mencius and Xunzi. From the similarity of the portraits, one could find the influence of the sacred image of Confucius on Mencius's and Xunzi's philosophic thought, as well as the existence of Confucianism spirit. From the difference of the portraits, one could also see the different interpretations of Mencius's and Xunzi's philosophies are deeply associated with "Confucius" images and beliefs. This phenomenon, not only shows the variety of "Confucius" portraits, but also demonstrates transitions and interpretations made in the process of developing philosophy. (shrink)

"The Analects of Confucius," the book rarely involved in women's issues, only five Southern child is the "Analects" the only woman mentioned a name. "Nan-zi" of the parties to comment by ancient scholars, interpretation or conjecture, the Qing Dynasty historian Zhao Yi also said: "" The Analects of Confucius, "but" Nan-zi "chapter most unsolvable." "Nan-zi "How in the end should look at? For this article by ancient scholars of the "Nan-zi," the viewing order, to provide a contemporary reading of the (...) appropriate attitude of the Confucian classics preliminary examination. Women are mentioned only five times throughout Analects, while Nanzi is the only woman whose name is mentioned there. The incident of "Confucius Meeting Nanzi" has been commentated, interpreted or speculated by generations of scholars, while the historian Zhao Yi in the Qing Dynasty also said, "Confucius Meeting Nanzi 'is the most obscure chapter in Analects." How exactly should we read "Confucius Meeting Nanzi?" This paper offers a preliminary reflection on how to read Confucian classics appropriately in contemporary days by sorting out the views about "Confucius Meeting Nanzi" that have been held by generations of scholars. (shrink)

Zhu Xi article to learn how to enter into the village, the spirit as well as obtaining further beyond away, to the critical position of Science in village, and because the lessons learned from the village can construct the philosophy of Zhu Xi Neo system resources to research that Zhu Xi's Neo-Confucianism and Taoism, Chuang-tzu thinking outside the edge of the inner logic of all sorts of relationships. Zhu Wen pointed out that the customs service in the conduct of public (...) affairs caught cumbersome and tired, the inner longing of Zhuangzi's Chaochen refined leisure. In addition, Zhu metaphysics of the "Road" and "truth" of the relationship, learn to Chuang Tzu "Road to pass for an" in "Road" and all "sub-Shu of the truth" of the relationship between the formation of Zhu "sub-Shu" metaphysical principles. Zhu Dao of Zhuangzi's view on the very much appreciated, and certainly the more I Zhuangzi's talents and plain, and the lives of innocent temperament. But Zhu's dissatisfaction with the wording set of Zhuang Zi grid informal way, the lack of detailed and practical work in life, thought aloof and not follow the crowd. This paper addresses how Ju Xi delved into Zhuang Zi's doctrine, acquired Zhuang's spirit and features and then transcended his doctrine, criticized the doctrine from the position of the doctrine of li, and absorbed from Zhuang's doctrine the philosophical resources to construct Ju's system of the doctrine of li. The purpose of this paper is to clarify the outward and inward relationships between Ju Xi's doctrine of Ii and Zhuang Zi's taoist thought. It's pointed here that Ju aspired for Zhuang's transcendental easiness when he was tired of political and secular affairs. Moreover, the interrelationship between "tao" and "li" in Ju's metaphysics was inspired by the interrelationship between "the way of tao makes all into one" and "the principle of differentiation" from "All Things Equal," Zhuang Zi. Ju Xi admired Zhuang Zi's ​​perspective on tao as reality and approved Zhuang's talents along with his life temperament that was easier and more naïve than Lao Zi's. But Ju was not so happy about Zhuang's free writing style, not so delicate practice of life, and his sublime and un- conformist thought. (shrink)

Seventeenth century Catholic priest who reached for religious missions, indirectly, to promote East-West cultural exchanges, the Chinese culture in addition to material culture, science and technology to enhance the knowledge of many of China's Confucian culture also has a considerable degree of impact. I am deeply passed in the seventeenth century by the Catholic ideology is a part can not be ignored, so this paper attempts to introduce a number of missionaries was its Aleni, how he compared with the Chinese (...) Ming dynasty to the high country about the Catholic Church leaves doctrine. In this paper, the text of the Shu Li method, by the records of the talk, how to spy on his understanding of Confucianism, and Confucianism in the face, Ye Si to the conflict, he insisted to his Catholic faith. "Three mountains on the school discipline" in the study of dimensions, including concern for Confucian philosophy: change of the universe and the human good and evil of the two issues, the book has detailed argument, is the richest part of the book inking Therefore, this paper to the point of view the idea as one of Aleni Study to illustrate the Catholic missionaries since the late Ming, the Chinese and Western cultures to adapt to the participants through. Around the turn of the Ming and Qing Dynasties, the Catholic priests facilitated the cultural interflow between the east and the west on the purpose to fulfill their religious missions. As for their influences on Chinese culture, other than enhancing technological knowledge on the part of the material culture, they also had effect on Chinese Confucian culture to a certain degree. The writer believes that the Catholic thought introduced to China around the turn of the Ming and Qing Dynasties was a crucial link. Therefore, it is our intention here to introduce one particular Jesuit, Giulio Aleni, among others of that time, showing how he discussed the doctrines of Catholicism with Yeh Xiang-guo, the prime minister of China in the Ming Dynasty. Based on the textual records of their dialogues, we inquire about how Giulio Aleni undertood Confucian thought and how he stuck to his Catholic faith in face of the conflicts between Confucianism and Christianity. Among the many issues covered in Sānshān lúnxué jĭ , the two major concerns of Confucian philosophy-the mutibility of the universe and the goodness and evilness of human nature-were aragued exhaustively and most profoundly in the book. Therefore, this paper makes a preliminary inquiry on Giulio Aleni's thought in light of these two perspectives in order to illuminate how the Catholic priests' have adjusted to and comprehended the eastern and the western cultures. ever since the end of the Ming Dynasty. (shrink)

From the life of worship and filial piety is the continuation of life and intergenerational care and mutual support groups, and generated filial responsibility is the ultimate value of the Chinese health basis of good health by the Confucian emphasis on moral characteristics of the decision, mainly for the benevolent life, Wise music to moral, intellectual support heart health happy life wisdom. Filial piety comes from the vitality worship and the view of life on continuity and the relationship between generations, (...) and the crossfeeding among a community. The filial piety as a duty is an ultimate value basis. The way of health preserving of Confucianism has a characteristic of emphasizing morality, mainly embodies the wisdom of psyche-nourishing by morality and wisdom, ie "The wise are happy; the humane live long lives". (shrink)

Wang Wei is important to draw on the Eastern Jin Dynasty house, its Lifetime slightly later Zong Bing, its important to draw on the "classification of Painting" with Zong Bing's "painting landscapes order" with the earliest theory of the Chinese landscape painting. Both the theory of painting a lot in common, it is worth more study. This paper is divided into the following four sections: Wang Wei's life activities; "classification of Painting" context; "classification of painting" aesthetic meaning; conclusions. Wang Wei's (...) life activities for the introduction, in order to allow readers to understand their position in the history of Chinese painting. The "classification of painting," a text of the letter, the text of the brief text, rich in implication, micro-cited text and vernacular translation, the original author to help readers develop the most direct contact with the first class. "Classification of painting" aesthetic meaning, is the focus of this article, the authors based on their context, the difference between the "Introduction", "this almost shaped by financial Spirit", "painting of the letter," "art of love" four sections, respectively, on homologous and painting problems, painting ontology source painting philosophy of art, painting aesthetics Zheng problem. By the silt was so long ago, the private copies of the original version there are many different, leading to differences on the interpreted, this treatment also slightly, to facilitate the smooth reading of its context. At the conclusion, this article on the "classification of painting," the meaning and value affirmed and respected. As an important painting theorist in the Period of Eastern Jin, Wang Wei was born a bit later than Zong Bing, while Wang's On Paintings and Zong's Preface to Landscape Painting are both the earliest theories of Chinese landscape paintings. Their theories about painting have a lot in common and deserve some comparative research. This article is divided into the following four sections: Wang Wei's biography; the purport of On Paintings; the aesthetic meaning of Preface to Landscape Painting; and the conclusion.The brief biography of Wang Wei is to make the readers understand his status in the history of Chinese painting. Regarding the purport of On Paintings, its writing is succinct but rich, and the text is quoted and paraphrased to help the readers develop the most direct first contact with the author. The aesthetic meaning of On Paintings is the main point of this article. Based on its purport, the writer proceeds along four sections to discuss respectively the following issues: the same origin of calligraphy and painting, the existential origin of painting, the artistic philosophy of painting and the aesthetics of painting. Due to the historical distance, the manuscripts of the original text are inconsistent in many ways, which leads to many differences in interpretation. Here we address the disagreements between the different copies to facilitate the reading of its meaning. In the section of the conclusion, the meaning and value of On Paintings are confirmed and upheld. (shrink)

Liu on Mencius on human nature is good, justice and benefit directly criticized in the Guan, Yi Yin evaluation also showed a different attitude and Mencius. In his view, Mencius thought "slow to Shu", not Confucius, "radical people", so not the orthodox Confucian thought successor, should not be included in the Confucian "orthodoxy." Liu criticized by Mencius, the Confucian "Road" from beyond the level of virtue and morality, to lead the real level of people's livelihood, the Mencius view of reality (...) has a strong, utilitarian, human characteristics. Compared with Han Yu, Liu Mencius view of social reality better adapted to the needs of the Tang, which has more practical significance of the Song Dynasty Confucian Utilitarian school also had a significant impact. Liu Zong-yuan criticizes Mencius' theory of the goodness of human nature, as well as his outlook on righteousness and profit. Liu Zong-yuan holds different viewpoint from Mencius on the appraisement for Guanzhong and Yiyin. He thinks that the thought of Mencius is transcendental, and not as realistic as that of Confucius, and Mencius is therein not a qualified heir of Confucian orthodoxy. Through criticism of Mencius, Liu Zong-yuan changes Confucius "Dao" from moral principles to the national economy and the people's livelihood. Characterized by reality, practicality and this-worldliness, Liu Zong-yuan's view on Mencius meets the needs of Middle Tang Dynasty society much more than that of Hanyu ', thus is of more important realistic significance, and has an extremely important influence on the Confucianists of the Practical School in Song Dynasty. (shrink)

Traditional religious face of modern rational thought and the impact of science and technology, spirituality or transcendence is not the pursuit of this disappeared. In addition to the myth of the rational society to resolve the curse does not mean that people no longer touch the soul longing and fulfillment. Modern civilization and traditional culture, although expression of the change, but human nature itself, there are still deep spiritual needs or transcendent longing. The face of contemporary philosophy of religion and (...) religious considerable progress in theoretical studies, the traditional home of the pioneering work of modern theories of religion is indeed faced with a challenging situation gave birth to many new possibilities. The author of the College in the teachings of the religious philosophy, Confucianism and specifically the Christian religion as New scope. Subparagraphs, the author of three representative scholars of the religious views of modern philosophy to Review: Contemporary Neo-Confucian humanism Professor Mou's moral religion is a form of the human Mind Confucianism; Catholic Archbishop Law of God in this light doctrine, is a fusion of Christian philosophy of life; Contemporary Neo-Confucianism Professor Tang Junyi's harmony humanism, Confucianism belongs to return to Heaven. Authors implicitly try to these three religious interpreted Heaven placed in a modern interpretation of the teachings of dialectical framework developed. While traditional religious faith is impacted by modern rational thinking and scientific technology, people nonetheless pursue spirituality or transcendence. The fact that mythology is disenchanted by the rationalization of the society does not mean people no more aspire to be touched and satisfied deep within their souls. Though modern culture is different from traditional culture in the way of expression, there is still profound spiritual need or transcendental aspiration within human nature or human culture itself. In face of the great progresses made by contemporary religious philosophy and modern religious theories, the pioneering of the modern theories of traditional local religions is indeed confronted with a brand new situation full of challenges and possibilities. In view of the research on the doctrines of religious philosophy in the academic circle, the writer studies particularly Confucianism and Christianity, Here, we list and comment on the religious views of three representative scholars of modern philosophy. The humanist moral religion of the New-Confucian, Zong-san Mo, is a humanist Confucianism informed by the doctrine of mind; Archbishop Kuang Lo's theism is a Christianity fused philosophy of life ; and the complete humanism of Professor Chun-yi Tang, a contemporary New-Confucian, is a Confucianism that returns to the unity of heaven and man. The writer implicitly tries to fit the three religious interpretations appropriately into the doctrinal framework of the modern dialectical interpretations about the unity of heaven and man. (shrink)

Helin is a modern Chinese philosopher and important representatives of early Neo-Confucianism, one of his early years in Beijing, Tsinghua University by the industry in Liang sects, to the United States after graduating from Oberlin University, Harvard University study; ideological essence of Europe after the draw and then to Germany University of Berlin, the idea with the new Hegelian school with Lu and Wang, the creation of a new ideology of Mind. The face of the huge number of theories, the (...) author discussed the attempt by its spirit of Confucian philosophy, Chinese philosophy, methodology, philosophy and characteristics of the definition of the angle, trying to show Helin construction of the main points of Neo-Confucianism. Secondly, in this second and third part, in its theoretical orientation about philosophy, philosophy of the scope and function, and its use of intuitive methods, ontology, logic of the heart, as well as special "with me" style philosophical method, its advantages and its limitations theory was put forward both sides of the analysis, to explore ideas for the He Helin not been given due attention in today, hope to reflecting on the past, then think about the future development of Neo-Confucianism in the modern direction. Lin He was one of the most important philosophers, translators, philosophical historians and representatives of early New-Confucianism. Some scholars said that one could not really know how the circle of modern Chinese philosophy absorbed and digested western philosophy without understanding Lin He's academic achievements. In Lin He's mind, Confucianism was supposed to proceed in the direction of Confucianism as art, religion and philosophy as philosophy was supposed to be able to reconcile reason and faith, science and religion, aesthetics and morality. In accordance with the contemporary demand of inter -disciplinary integration, this view of Lin He's seems to impinge once again on the value of specialization and makes one re-consider it. With respect to the methodology, it is assumed here the greatest contribution of Lin He's thought is how his methodology appreciates history as well as the necessity of historical depth to the understanding of the subject's background. For instance, he boldly inquired the origin of Confucianism in the way philosophical anthropology approached myths and witchery, which was his new methodology to study Confucianism in the light of the macroscopic function of history. Furthermore, the most significant features of Lin He's thought were both the spirit of "me being" in his philosophy and his emphasis on the "relationship between man and nature." This article is going to presents the main points of Lin He's doctrine from the perspectives of "the spirit of Confucian philosophy," "the methodology of Chinese philosophy" and "the definition and features of philosophy" as Lin He proposed. Then, in the end, the writer will present his own reflection and state how Lin He's thought inspired the modernization of contemporary Chinese philosophy. (shrink)

Zong is the most contemporary Chinese aestheticians can access the Western aesthetic theory, and to study traditional Chinese aesthetics, given the profound theoretical interpretation of the representative scholars, this article through the body on the Chinese Confucian philosophy, metaphysics, to explore how the depth Zong Baihua the core of Chinese art of life, thus building with Chinese national characteristics of aesthetic theory. The article attempts to "Lively" and "aesthetic mood" Proposition two major Chinese aesthetics discourse constructed by Zong's Vivid aesthetic (...) mood. Zong Baihua, respectively, from the aesthetics of the text of school thinking process; "beauty" and "beauty" and the difference between the "aesthetic" Definition; Zong interpreted on the artistic beauty of: the aesthetic mood of the core proposition of "Lively" and were Chinese calligraphy art white examples and explanations of Vivid made ​​to expand the five for this discussion. As the one contemporary Chinese aesthetician who understood the theories of western aesthetics most, Bai-hua Zong was renowned for studying traditional Chinese aesthetics in the light of western aesthetics and bestowing it with profound theoretical interpretation. This paper is to inquire how Bai-hua Zong reached deep into the vital core of Chinese art through the organist metaphysics of Chinese Confucian philosophy and accordingly constmct the theories of aesthetics with Chinese characteristics. Here the two major theses of Chinese aesthetics, "lifelikeness" and "the realm aesthetics," are combined with the realm aesthetics of lifelikeness that was constructed by Bai-hua Zong. This paper is to proceed this argument along the five aspects as follows: the progress of Zong's aesthetics; the distinction between "beauty" and the "sense of beauty" as well as the definition of "aesthetics;" Zong's interpretation about the beauty of the realm; the central thesis of the realm aesthetics, lifelikeness; and Zong's exposition of lifelikeness as embodied in the art of calligraphy. (shrink)

Mr. Jin in Western philosophy and methods as a basis for the development of logic and theory of knowledge or even the system of metaphysics, he consciously for his metaphysics into the elements of Chinese philosophy and culture, as emotional sustenance and spiritual power, This is from his "On the Road" title can be seen from his use of a lot of classical Chinese philosophy inherent in the words Promise and tai chi, and love, body, and with a few and (...) several, such as management and potential can be seen from He "Heaven" as the Chinese philosophy of faith and wisdom can also be seen. The face of human knowledge and power of modern civilization on the abuse and misuse, the face of unlimited expansion of the natural human desire, Mr. Jin advocate the use of "Heaven" to resolve the people's own internal conflicts, the conflict between man and nature and between people conflict, the elimination of human-centrism and self-centered, advocate the use of the saint's life to make up for deficiencies heroic life, the establishment of a harmonious happy life, to achieve given the nature of human being. Based western philosophy and methodology, Yue-lin Jin developed logics, epistemology and systematic metaphysic while, in the meantime, he consciously injected the elements of Chinese philosophy and culture into his metaphysics in order to bestow him with emotional reliance and spiritual momentum. You can see this fact clearly from the title of his book, On Tao, from his employment of many traditional vocabularies of classical Chinese philosophy and from how referred to the "unity of heaven and man" as the conviction and wisdom of Chinese philosophy. Confronted with the abuse and misuse of knowledge and power by modern civilization as well as the limitless amplification of human desire, Yue-lin Jin advocated the "unity of heaven and man" as the way to resolve the conflicts within oneself, the conflicts between man and nature, and the conflicts among people, to eliminate anthropocentrism and egocentrism. He asserted to redeem the flaws of a hero's view of life with a saint's view of life, establish a harmonious life of well-being and realize the given nature of man. (shrink)

Lang discussed the root Nepalese people's understanding of culture, there is a change from the cultural norms and cultural ideas into the experience of ideas. Cultural norms of ideas means that culture has a correct meaning and value, meaning and value of this group is that all cultural norms. Cultural experience is the idea that it knows there are many cultures, it study to compare the different cultures, understanding culture is causing it, and that there will be development and cultural (...) decline. Cultural experiences to understand that there are many ideas of culture, as there are many different groups of meaning and value. Furthermore, Lang Nepalese recognize the cultural significance of the root control of three stages: primitive, classical and modern stage. The original meaning of cultural control is the meaning and value of the live stage in people's lives, but not to self-examination. Cultural significance of the classical phase control by asking the meaning of meaning and value of value, critical view culture. Cultural significance of the modern stage of control is concerned about the specific, individual, there is the main choice, human, social and cultural history. Lonergan argued that the understanding of culture has shifted from the normative notion of culture to the empirical notion of culture. The normative notion of culture means that the culture possesses the right set of meanings and values ​​that are normative to all cultures. The empirical notion of culture is the culture that knows many cultures, that studies and compares them, that knows they are all man-made and subject to development and to decay. The empirical notion of culture realizes that there are as many cultures as there are distinct sets of such meanings and values. In addition, Lonergan recognized that there were three stages of controlled meaning of culture: primitive, classical, and modern stages. The primitive stage of controlled meaning of culture is that the meanings and values ​​are lived in people's lives, but without reflection upon them. The classical stage of controlled meaning critically examined the culture by questioning the meaning of meanings and the value of values. The modern stage of controlled meaning of culture is concerned with the concrete and the particular, the existential subject's decision and the history of peoples, societies, and culture. (shrink)

God in Aquinas's philosophy, the metaphysical interacts with creationism. Aquinas in his understanding of metaphysics in the presence of pure activity, the reality of nature, but nature is the basis of everything is what it is, thus highlighting the reality of the existence and nature of potential, as well as the nature of existence priority. He also followed the principle of existence that is good, and some perspective from the point of all things good and its existence and associated with (...) the existence of God. Based on this, Aquinas pointed out, as the world's only first principle, the essence of God is his sheer presence, embodied the essence of creation as God and divine activity, is to give existence. The world of all things were created, there is the divided world of all things both in absolute uncreated God, but also of its own divided in the performance of ontological dependence on the nature and comfortable. Aquinas stood there on the height of the deepening of the Christian "made no in the" concept of creation, to build a new classical paradigm. In Aquinas' philosophical theology, the doctrine of creation was not only held on faith but can also be proved by a demonstration. According to Aquinas, to be is to be in act, essence is what it is to be a thing, and to be is to be good. Aquinas emphasized the reality of being, the potency of essence and the priority of being to essence. He also insisted that to be is to be good and that all things get their good and being by participation. Aquinas's doctrine of creation was corresponding with his metaphysics. God, as to its essence, is nothing but pure act. Creating, as God's divine action, is but to give being. And the creatures, as to their existence, were created by God. Although things come from God absolutely, they have their own being. Based on his ontology, Aquinas deepened the Christian doctrine of Creatio ex Nihilo and established a new classical paradigm. (shrink)

In 1923-1937 was about 15 years, Zhang Dong-sun completed its first phase of the philosophy of creation, the theme of "epistemological diversity" or "knowledge diversity, said," and "architecture theory." This is the philosophy of modern China's earliest writing, compared with academic so-called "era of innovation systems", ahead of a whole era. With lan-called "sub-school age" and "after school age" of the perspective to observe, in the "classics era" that followed the end, Zhang Dong-sun with its "self-made system at the end (...) of philosophy" opens up a "direct expression" or "positive expression" as characteristics of the "new era of school children", far away in the "era of innovation system" created by other philosophers of the philosophical forefront. During the fifteen years from 1923 to 1937, Zhang, Doug-sun finished the first stage of his philosophical creation on the themes of "plural epistemology" and "the theory of structure," which was the earliest creation of philosophy in modern China, a whole era ahead of the so-called "period of system creation." From the perspectives of Fung Yu-lan's "period of the philosophers" and "period of the classics," after the "period of the classics" ended, Zhang, Dung -sun launched the "period of the new philosophers," characterized by "direct expression" or "straight expression," way ahead of the philosophical creation by the philosophers of the "period of system creation.". (shrink)

In the West the ancient, traditional virtue ethics is based on the ancient hope of Aristotle as the representative of the Prince, the contemporary revival of virtue ethics is also the West, mainly from Aristotle to seek intellectual resources. Virtue Ethics to the actors or the actors as the central basis of the center of attention is the human good and happiness, and virtue is its central areas. What people or what people should be the primary research study is the (...) task of virtue ethics, from the person is or what should be among the people should come to do the act required. From the person's moral requirements sense, the traditional Chinese Confucian virtue ethics from the exemplary to give a very rich, different from the West to explore. What is a Chinese virtue as ethics research center, and therefore has a very rich corresponding virtues. This contemporary virtue ethics and contemporary Chinese building general theory of virtue ethics provides a valuable resource. In ancient Western, Aristotle is the represent of traditional virtue ethics and the contemporary revivification of Western ethics of virtue found its resources mainly from Aristotle. Virtue ethics take agent as its center or as its ground and good and happiness of human being as its main concern , and virtue is its centre concenpt. What is human or what human beings should become to, which are the primary task for virtue ethics. The demands for actions come from what is human or human beings should become to. Confucian ethics of virtue studied fully of what kind of person is one moral man , and the way is totally different from Western one. The center of Chinese traditional ethics of virtue is that what human beings should become to and therefore it has rich ideas about virtues. We can find one different resource for our construction of Chinese ethics of virtue and theory of virtue ethics in general .. (shrink)

Our theme is the philosophy of Thomas Aquinas, and Chuang Tzu philosophy from start to explore what they look up the meaning of "all things are is beautiful" this way of thinking, the similarities and differences between these two philosophical system of control which, for us about what Western cultures of the "beauty" of a deeper problem of understanding. The philosophy of Thomas Aquinas tips to us, beyond the value of property is there, beyond the United States is one of (...) the properties there, and there have the same extension, is there to make Cun Youzhe become Cunyou Zhe's also so Cunyou Zhe became the United States; in the philosophy of Chuang Tzu, Tao is the principle of all generation, not a thing could not help generate Road, Road outside nothing, since there is no one thing to avoid it, but said since the body itself is beautiful, then the The U.S. is also made ​​of all things. Because there is value in the philosophy of Thomas Aquinas to express the beauty of this universality, the value related to the value of the subject as a person, as consideration, the relationship between beauty and goodness are more close , and St. Thomas Aquinas for the value of the people of the United States has also taken a positive attitude, the development of the art, the technology will contain practical level, it is to achieve a variety of shared beyond the property the beauty of the means; Zhuangzi by a "world of the truth of all existence," the road starting, really is beautiful, the road of view, his relative value for the earth, such as beauty and ugliness, right and wrong and so negate the child to direct, to the development of this attitude artistic creation, the village school affected by the artists tend to get rid of technical and practical aspects, and see the road directly in the technology, which advocates "simple, Dan Ran" kind of beauty, by its profound influence of Chinese philosophy and art of the literati the "dull", "naive" to the highest artistic ideals, when available, for example. This paper makes a comparison between the philosophy of Thomas Aquinas and Zhuangzi, exploring in what sense they illustrated the idea that everything in the world is beautiful. Through this comparison we may gain a deeper understanding of beauty in Western and Chinese culture.Thomas Aquinas's philosophy shows us that beauty is a transcendental of being, and it can be attributed to one value of being, and since being makes all things become beings, it also makes all things beautiful. In Zhuangzi, the Dao is the creative and generative principle of all things, and nothing, as long as it exists, can avoid the Dao. The Dao itself is beautiful and thus everything that derives from and is formed by it is beautiful.Thomas Aquinas achieves this universality of beauty through value of being, and since value is always concerned with its subject-the human being, as a consequence, beauty is bound tightly to goodness, for in terms of the value of the human being, beauty, as a value, can be identical with goodness, which is something always desired . Thomas Aquinas looks positively towards the value of the human being, and hence approves the value of beauty in regard to the human being. This position leads to an emphasis on skill when creating an artwork, because skill is an important means to realize participation in transcendental beauty. Skill, therefore, carries in itself a practical character. Compared to Thomas Aquinas, Zhuangzi's beauty is related more to truth than to goodness, because the Dao, as the ultimate truth of all beings in the world, is true and at the same time beautiful. He believes that all values ​​concerning human beings are relative, such as beauty and ugliness, and right and wrong. Seen from the perspective of the Dao, he disapproves of all human values, and this position directs him to disregard the practical character of skill in creating. As a result, the skill he demands is the skill which one employs to achieve the Dao. Therefore, Chinese artists, influenced strongly by Zhuangzi, were inclined to free themselves from the practical character of skill and directly sought the Dao in skill; they eventually developed a unique ideal and taste for art the 'plain' and 'bland'. (shrink)

New natural law school is the most important contemporary Western, the most influential ideas of Catholic ethics. The purpose of this paper is to introduce the theoretical background of the school, as well as from the formation, maturation, and then to continue to develop the three periods, on this basis, a brief analysis of the new natural law theory and its ethical significance of the main points. This paper discusses the theoretic background of the New Natural Law Theory-one of the (...) most important and influential Catholic ethical trends, and examines its historical development. Based on this foundation, the author analyzes briefly its main views and its ethical significance. (shrink)

St. Thomas Aquinas Church, consistent with its strict division of thinking, natural law reflect the overall structure in the human meaning of the law, St. division general idea of natural law and natural law thinking on the theoretical basis and promote Jieyou different. This article from the "Summa Theologica" of the context and purpose according to St. division writing point of view the concept of natural law, St. division, if we by Thomas Aquinas on eternal law, divine law, human understanding (...) of titration perspective of natural law, but also understand the natural law position and class. In addition, from grace on the point of view of natural law, and can even show the transcendent nature of association between the wonderful, grace, law, natural law is the law of freedom and yearning for the development of situation. The main text and cited contemporary Catholic scholars like John Wu, Luo Archbishop, Küng, Maritain and others point of view, to set off Aquinas natural law arguments. Thomas Aquinas and natural law theory, although the ideas are the product of the Middle Ages, but in law, philosophy, theology, church on all of today's great to remind even the role of academia, and St. division of nature - the difference between the supernatural, the In our case, remain valid, in particular, John Wu, Archbishop Law, the position of Christians in Asia they clearly know that the Chinese religion and philosophy of life inside the ethical level, and pointed out the significance of Christ's revelation, in particular, Maritain knowledge of the nature of natural law reminder, make us more humble and seek God's gift of the Holy Spirit, Sophia, so that we receive the natural law of life characteristics of the I, the pursuit of eternal life, eternal law point of view, looking at life. This paper deals with St. Thomas Aquinas 'view of natural law, according to the texts in Summa Theologica the Masterpiece, to analysis St. Thomas' theories of laws. The relationship among eternal law, divine law positive laws and natural law, is the subject of this paper. Beside this, from Christian experience of grace the significant of the interrelations of human nature & supernature is increased. For St. Thomas, the law of grace & freedom is the real end or goal of natural law.Modern Catholic scholars such as John Wu, Archbishop Lou Koung, Hans Kung, J. Maritain etc., in their theories about natural law, all compared St Thomas' theory of natural law, Through their analysis we can further see the unique and outstanding thoughts of St. Thomas. (shrink)

Thomas Aquinas called the idea of natural law as the most dynamic contemporary classical natural law theory, in order to complete his philosophical system to support its legal theory. Especially in the virtue ethics of the system construction, the "law" in the "natural law" or "natural moral law" as the first principle of human behavior, and is the principle objective of the external, and "habit" - in particular, is a good habit "virtue" - as the inner principle of human behavior (...) can be said that understanding and interpretation of human sexual behavior and its wings right and wrong. In this paper, the "Summa Theologica" Chinese version of the sixth book of data, from Thomas Aquinas's virtue ethics system background proceeding against the "legal" definition of "natural law" is defined, "natural moral law," the content, and conscience, conscience, moral and intellectual relationship between the natural moral law and to clarify the similarities and differences resolved. Face the ethical challenges of post-modern, and finally look forward to the profound idea of natural law Thomas Aquinas Church and Christian scholars in the continuing efforts of both theory and practice to continue, expand and deepen, and enough to respond with concrete actions and practical guidance of life. Aquinas's thought of natural law can be reputed to be the most energetic theory of classical natural law in contemporary. His theories of law are supported by his complete system of philosophy. Especially in the construction of his system of virtue ethics, "natural law" or "natural moral law" and "habits" -especially the "virtue" of good habits-are the two major approaches to understand and interpret human acts along with their right and wrong, good and evil. This article, based on the sixth volume of the Chinese edition of Summa Theologica and setting out from the background of Aquinas's system of virtue ethics, analyzes and clarifies the definition of "law", the definition of "natural law", the content of "natural moral law" along with the similar and distinct relationships among Synderesis, conscience, prudentia and natural moral law. Finally, in face of all the ethical challenges in post-modem days, it is expected that Aquinas's wide-ranging and profound thought of natural law could be continued, expanded and deepened in its theory and practice by the persistent efforts of the Church and the Christian scholars in order to respond to and guide concrete acts and real life. (shrink)

This article aims to explore the concept of Heaven and St. Thomas Aquinas I "Summa Theologica" explained the basis of natural law and metaphysics. The philosophy, the I's "Road" was opened on their own, said that the ultimate reality itself; second source that can be raw, such as "Dawson, one two, two three, three things," a phrase below; again , then follow all the rules change. In this regard, I tend to "Heaven", "heaven" statement, basically all things to follow the (...) law is. I focus on is that all things are to follow the law is. As for the man-made law, I tend to be severely criticized, such as saying "Fa Wu Zi-chang, way more than a thief," and the like. Having said that, by Taoism Taoism Taoism and Legalism affect the development of the legislation is still based on natural law is human law theory. Thomas Aquinas's natural law, is given in accordance with the rational nature of God and the law of action, we can see, St. Thomas Aquinas's natural law focused on people, not only contains a real natural , but also ought to include , two related but different. There are words on the surface, natural law is that "people according to their nature are looking for is good." However, the surface should be made, the principle of natural law is: "People should do good to avoid evil." In this paper, to compare the Heaven and the ultimate source of natural law, I inquire of the non-personal God of the Trinity Road and Thomas Aquinas on how chemical and biological weapons or to create things, by the generosity or wisdom and love of order and law generated. Then, on the Heaven and the natural law itself for comparison. Finally, the two can be dealt with through the office, and, and related concepts in Taoism. The basic concern of this paper is to compare Laozi's Heavenly Dao and St. Thomas' natural law for the purpose of bringing them to dialogue. Philosophically speaking, Laozi's concept of Dao means first, the ever self-manifesting and creative Ultimate Reality; second, the Origin giving birth to all things; third, the law of becoming of all things in the universe. For this last meaning, usually Laozi uses the term "Heavenly Dao" to represent laws of nature that all beings in the universe, including human beings , must comply with. As to human laws, he takes a critical position, to the point of saying that "The more legal objects multiply, the more robbers and thieves there will be." Nevertheless, under his influence, Huanglao daoists and legalists have developed their philosophy of positive laws.In Comparison, St. Thomas' natural laws are principles of human action according to human rational nature. The emphasis of St. Thomas is put therefore on the rational nature of human beings, which includes both the aspect of "to be" and that of "ought to be," both being closely related yet distinct. Seen from "to be," the natural law says that all human beings desire goodness by their nature; while as their "ought to be," all human beings should do good and avoid doing evil.This comparative study will focus first on how the generosity of Dao's giving birth to all things in Laozi and the wisdom and love of God in St. Thomas become order and law. Then we will compare Laozi's laws of nature, to which human beings should also live accordingly, with techniques inspired from them, and the principles of St. Thomas' natural laws. We will discuss the possible compatibility and dialogue between St. Thomas thoughts, which are essential to Catholicism , and those of Laozi as followed by lluanlao Daoism and Religious Daoism. (shrink)

In the field of law in the 1960s, the natural law as the development of international law and human rights in national constitutions and justice legislative positivism, the law was again declared dead. But as H. Rommen Yongjie said the return of natural law, in the 1980s after, John Finnis's theory according to Germain Grisez, Joseph Boyle with the development of new natural law theory become legal theory of the market, to be positive with the mainstream legal theory of a (...) dialogue and counter force can not be ignored. This article hopes to browse through the historical development of the theory of natural law, natural law theory to understand the new content, with special emphasis on their similarities and differences between the traditional natural law theory, and its return to圣多瑪斯efforts and achievements and look forward to in this understanding and comparisons, to find out a modern legal theory with the path of integration. In the field of legal theory or Jurisprudence, since 60 ', companying the development of International treaty and establishment of nations' Constitution, the human rights and the notion of Justice have become parts of the positive laws. Probablely due to that, Natural Law was declared death once again. However, just as H. Rommen noted "Die ewige Wiederkehr of natural law", in 80 ', based on Germain Grisez's theory, so called "New Natural Law theory" was constituted by John Finnis and by his famous book, "Natural law and natural rights." The new natural law legal theory has become an new theory to eliminate the disadvantage of legal positivism that used to be mainstream of Jurisprudence after Enlightenment.The article begins with an overview of development of Natural law theory, therefore finds out the content of New Natural theory and its meaning to Jurisprudence. The focus of this article is especially on the connection of new natural law theory with St. Thomas Aquinas and the comparison of it with old traditional natural law theory. In the other way, the author wish to establish a new approach not only to have a dialogue between Natural law theory and legal positivism within legal theory, but also regard legal system as an adjustment platform of entire society and exercise its social function as well as possible. (shrink)

For the "natural" and "law" of these two concepts have a different understanding, it will produce a different understanding of natural law. These different understanding of natural law, are usually built on a different basis of metaphysics and epistemology. This paper has no intention of Thomas Aquinas's natural law position, and the philosophical systems of different argument positions, to show the social philosophy of Thomas Aquinas on the natural law of value and contribution. Because the kind of argument, often reduced (...) to a talk past each other. This paper seeks to Thomas Aquinas on the natural law of text, objective and systematic discussion of Thomas Aquinas natural law, to explain Aquinas's discussion of natural law theory in the social philosophy of the meaning and value and contribution. In addition to the purpose of this paper and the paper describes the structure of the Introduction, the account has the following sections: I. Thomas Aquinas on the "law" of the background and his "law" of the definition. Second, natural law as a person of the highest ethical and legal norms. Third, the practice of general principles from specific commands to the inference process. Fourth, Thomas Aquinas's natural law and social philosophy. V. Conclusions. The differences in the interpretations of natural law, result from different understandings of "Natural" and "Law". These differences are usually coming from different grounds of metaphysics and epistemology. The intent of this article is not to debate with different philosophy systems to illustrate the accomplishments in the philosophy of social science by Thomas Aquinas, because it always turns into quarrelsome arguments.The purpose of this article is grounded on Thomas Aquinas Theory of Natural Law to demonstrate his invaluable contributions in social philosophy, through objective and systematic discussions.Beside the abstraction and the introduction: The article is composed of the following paragraphs: 1. The ground and definition of "Law" according to Thomas Aquinas. 2. Natural Law as the ultimate norm of ethics and morality. 3. The inference from the universal principle of practice to the realization of commands. 4. Thomas Aquinas Natural Law and his Philosophy of Social philosophy. 5. Conclusion. (shrink)

The integration of technology as a cross of "holistic humanism," the Buddhist philosophy of counseling, it is from the human body and mind as integrated holistic dimension starting to play the humanities and social sciences and interdisciplinary professional cooperation between the common concern in the the suffering of life issues of mutual healing, helping others free from the fear caused by disaster and Fearful, and alleviate the sufferings of body and mind suffered. This paper seeks to suffer from the Buddha (...) is shown, set off, said the Four Noble Truths, Vimalakirti lay beyond the face of agony, Jackson's life and death, wisdom and open-minded to prepare the face of death, "Sutra" four faces of harmony harmony to, indicating the Buddhist philosophical counseling healing of life, a view to enhancing access to the realm of healing and spiritual, and localization of adjuvant therapy provides an alternative way of thinking. As a cross-disciplinary "integral humanism," Buddhist philosophical counseling, starting from the holistic dimension of the body-mind integration, develops the professional and cross-disciplinary cooperation of humanistic social science, implements healing effects on the sufferings in human life that we all concern, save people from the fear and terror caused by calamities, and relieve their physical and spiritual pains. This paper tries to explain the healing mechanism of Buddhist philosophical counseling through the following approaches: the four noble truths of misery, accumulation, extinction and path; Vimalakirti's transcendence beyond illness and pains; Zen masters' open-minded wisdom about life along with their readiness to face death; and the perfection and harmony of Avatatamsaka Sutra. We wish to have improvement and healing effects on the mind, offering an alternative to the localized complementary therapy. (shrink)

This paper advocates learned in the religious context of liberation, the "theology," a concept can be reasonably applied to religious traditions other than Christianity. According to that "beyond the world community and how the phenomenon of contact" as a general theological issues, and Consciousness-only school of Buddhism, one of the major literature of the "photo Mahayana theory of" how to respond to this issue. In the "photo Mahayana theory" in this issue of "inaction of the Dharma Realm to save sentient (...) beings in the phenomenal world and promising" in the form of presentation. This stands for "photo Mahayana theory" to this problem, but through three Buddha body of theory. In short, the body of law to the Buddha Dharma and sentient beings as a contact intermediary. On the one hand, body of law as a Buddha in the phenomenal world to attend the results, which do not transcend the phenomenal world; other hand, the body of law were no wisdom to properly recognize the judicial system, and therefore associated with the Dharma Realm. Further, the body of law can not smell, good enough for practical enlightenment through the body of living beings must engage with the changes in the body, while the body of law and the relationship between the other two, is equivalent to no difference between the intellect and wisdom after that relationship. Finally, the "photo Mahayana theory" liberation school structure and Christianity's "Christology" of relief to make a simple comparison study architecture, and as a conclusion. This paper begins with arguing that within the larger context of soteriology, the notion of "theology" can be legitimately applied to other religious traditions than Christianity. Following this, I propose that the issue of how the realm of transcendence could relate to the realm of phenomenon can serve as an example of a general theological issue across religious boundaries. I then investigate how this issue is discussed in the Mahāyānasamgraha as a seminal text in the Buddhist Yogācāra tradition. In the Mahāyānasamgraha, the above issue is formulated as the question of how unconditioned Dharma-realm could save the sentient beings in the conditioned world. I argue that the asnwer provided in the Mahāyānasamgraha hinges on its theory of three bodies of the Buddha. In short, the Dharma-body bridges between the Dharma-realm and sentient beings. On the one hand, the Dharma-body is the result of a bodhisattva's enduring practice in the phenomenal world, and hence does not transcend over the phenomenal world; on the other hand, the Dharma-body correctly knows the Dharma- realm through the non-discriminating cognition , and hence relates to the Dharma-realm. Furthermore, since sentient beings cannot see the Dharma-body, they can be taught only by the Enjoyment-body and the Transformation-body of the Buddha. The relation between the Dharma-body and the other two bodies is identical to the relation between the non-discriminating cognition and the subsequently-acquired cognition . Finally, this paper ends with a brief comparison between the soteriological scheme in the Mahāyānasamgraha and the scheme reflected in the issue of Christology. (shrink)

Pascal is a genius anyway. He, who is also a mathematician, engineer and inventor. However, only very few of the readers know he is a man of deep philosophical and religious thinkers. Doubt in his life and struggle, this is the most stringent kind of doubt - doubt of all things in the world complete skepticism. However, he did not yield. Skeptics say, people can not grasp any truth, the best strategy is no less than any judge. With Pascal may (...) recognize the human intellect, we can not determine what, but our intuition tells us that we can glimpse a little truth. In the road in pursuit of truth can grasp, is the essence of this intuition. In fact, Pascal lifetime in the pursuit of certainty, until he finally obey God in the Christian, his heart was calmed down. Although Pascal has 300 years away from us, he was suspected of struggling with faith and reflection are still the source of modern insight, whether in faith or no faith Both are natural, which is the scope of this article. Pascal is a genius by all measures. He is at the same time a mathematician, a physicist, an engineer and an inventor. Yet known to relatively few readers, he is also a deep philosophical and religious thinker. He has been wrestling with doubting all his life, doubting in its most rigorous form-the all-out skepticism of doubting everything. Yet he does not succumb to it. The skeptic says that one cannot get hold of any truth and the best policy is to withdraw from all judgment. Pascal may concede that by virtue of reason we cannot have certainty, but our very intuition tells us we have a glimpse of something true. It is this intuitive nature that one can hold on to in his / her pursuit of truth. As a matter of fact , Pascal has been searching for certainty all his life, and his heart is not settled until he has finally found peace in submitting to the Christian God. Although Pascal lived more than 300 years before us, Pascal's struggles and reflections on the issue of doubting and believing remain a spring of insights for modem day people, believers and nonbelievers alike, as shall be discussed in this paper. (shrink)

The development of Christian thought on Heidegger can not be ignored. Heidegger was born in a conservative Catholic family, he entered college was originally a theological student. Even after he was formally separated from the Catholic system, he also regarded as a Christian theologian since. Until 1935, he was also born in the beliefs of his distress. This paper will focus on "Being and Time," presented by the theme of Christianity, Christianity is still trying to point out many of his (...) early ideas the source of important concepts. The influence of Christianity on the intellectual development of Heidegger can hardly be exaggerated. Heidegger was born in a conservative Catholic family. He first entered university as a student of theology. Even after his formal break with the system of Catholicism, he still considered himself a Christian theologian, and as late as 1935, he still had to struggle with the faith of his birth. The theme of this treatise is the Christian influence on Heidegger as it is displayed in Being and Time. It aims at showing that many important concepts in this opus magnum of Heidegger have their origin in Christian thought. (shrink)

This article attempts to "God" and "time" two concepts to explain Augustine and Husserl on the theological point of view of theoretical relationships. Discussion focused on the following: First, Augustine describes how the "theory of light," "Memory" and "spiritual" and "time" issues such as thinking there is away to grasp the eternal God, and by God's revealed truth; In addition, that Augustine's theological point of view of the problem, then leads to Husserl the transcendental subject of "time consciousness" and "God" (...) of the relevant thinking; Finally, Husserl's point of view to illustrate the divine and human nature between the corresponding relationship, thinking through the rehabilitation of relations between God and man the possibility of separation. In this article, I intend to clarify the theoretical relationship between Augustine's theology and Husserl's theological thought by analyzing the idea of ​​"God" and of "time." There are three main points in my research: Firstly, I will explain how Augustine can comprehend God's eternal Being and Truth with his reflections on the theory of illumination and the problems of "memory," of "mind" and of "time." Furthermore, by criticizing Augustine's theological ideas mentioned above, I will introduce Husserl's thought on "time- consciousness "of the phenomenological subject and" God. "Finally, based upon Husserl's phenomenological inquire into the essential relationship between divinity and humanity, I will try to propose a possible reconstruction of the disconnected relationship between God and human beings. (shrink)

In the Western intellectual and cultural history, the spirit of the concept can be described as diverse and integrated, that is a heritage that is innovative, but also full of philosophy and theology, dialectical process of the concept of intercultural integration. If the West's understanding of this concept in the history of his generation in the history of modern thought of the effect, for this concept in the overall context of Western civilization in the proper sense of its value, but (...) also of contemporary East-West intercultural dialogue helpful. This idea of linking to the spirit of this concept in the history of Western thought during the peak period, which is the subject of modern philosophy on the development of consciousness - German idealism, especially Hegel's philosophy of God, the core of an integrated system of philosophizing which generates its mental concepts are. Then you try more complex history of Western thought the idea of the effect of the historical context in a dialectic of - system of hermeneutics of the spirit world, spiritual and cultural concepts and theories, as the new century, what intercultural dialogue speculative. In the intellectual history of Western culture the idea of ​​spirit is a intercultural fusion-concept which develops in the dialectical process of plurality and unity, tradition and innovation, philosophy and theology. If the genesis and development of this idea in the Western history and its effective history in the modem thought is understood, it would be valuable for the meaning and significance of this idea in the whole context of Western culture and helpful for the intercultural dialog between Western and Eastern culture. This essay attempts to give a general idea for the genesis of initial meanings of spirit in its western-cultural origins through a intellectual-historical approach of philosophical hermeneutics or the thinking-way of the so-called history of idea. The thought-process of this essay shall go through the summit of the idea of spirit in the Western intellectual history, namely in the development of the theory of subjectivity in the modem age, the German idealism, particularly Hegel's theological-philosophical synthesis-system, in which genesis and development the core-concept is the idea of ​​spirit. Finally in this complex context from Western intellectual history to the effective history it would be tried to conceptualize the idea of ​​spirit and a frame-work for a theory of spiritual-culture-world in the dialectical-systemic hermeneutics, which shall also introduce a hermeneutical pattern for the intercultural dialog between Eastern and Western culture in the new era. (shrink)

French philosopher Levinas's phenomenology, though not face the problem of God as the center, but then Houhaidege thinking of God have a major impact. This paper is intended to be an analysis of the text as the main text, with its whole thought process as the background to clarify the concept of God in the philosophy of the layers of the column's meaning. We first discuss the loyalty of God in his philosophy in the positions and roles, and then to (...) focus on the concept of infinity, followed by the face of his performance, the response of self-responsibility, third-party down the context of a pluralistic society characterize the basic features of thinking of God, and finally into the Yun-defined in its theological reflection. French philosopher Emmanuel Levinas's phenomenology of the face has significant impact on post-Heideggerian thinking of God, though it does not focus on the problem of God. Based on the essay "God and Philosophy," this article aims to clarify the signification of Levinas's concept of God within his whole thinking progress. At first, I will discuss the position and function of the thinking of God in the philosophy of Levinas. Then, I want in the contexts of the face of the other, responsibility of the self, and society of the third to describe the basic characters of the thinking of God through the idea of ​​Infinite. At last, I attempt to reflect on the theological implication of Levinas's thinking of God. (shrink)

In this paper, to Hannah Arendt's philosophy of Husserl and represented to illustrate the possible implications of philosophical theology: the Christian meaning of Husserl Han built on the basis of Greek philosophy, which is a tone of surprise as the starting point of philosophy of factors; Arendt secularization of Christianity in philosophy, and this is the metaphorical language of the philosophy of language for both factors. This then raised the image of the language of Western philosophy may be, and from (...) this perspective, a non-philosophical theology. Finally, Heidegger's philosophy in this paper with the image from the Plaza of the tone and language to explain their philosophy as a kind of theological philosophy. This article at first explains some possible meanings of philosophical theology, represented by Edmund Husserl's and Hannah Arendt's philosophy: Husserl lays the foundation of the significance of Christianity in the Greek philosophy, and bases this consideration in the attunement of surprise as the begin of philosophy; Arendt secularizes Christianity in philosophy, and realizes this idea in her understanding of the metaphor language as philosophical language. The article then proposes a possibility of the image language in the Western philosophy, and from this point of view understands a non philosophical theology. Lastly, the article, based on the attunement of evasion and image language in Heidegger's philosophy, interprets his philosophy as a kind of theological philosophy. (shrink)

Although Islam is one of the largest world religion, but the Islamic doctrine of modern life interesting point of view of ethics is still in its infancy. Islamic ethics based on the "Koran", "Hadith" and "Sharia" the basis of these three. This statement of Islam on homosexuality, abortion, euthanasia, organ transplants, surrogate motherhood, stem cell research and human cloning technology, the ethical point of view. Though Islam is one of the leading religions in the world, scholarship on Islamic bioethics is (...) in its infancy. Every ethical de1iberation in Islamic directed under the guidance of the Holy Quran, Hadith, the traditions of the prophet and Shar'ia, the Islamic law . This paper presents an overview of Islamic perspectives on some of the bioethical issues like homosexuality, birth control, euthanasia, organ transplantation, surrogacy, stern cell research and cloning. (shrink)

Montesquieu the basis of social phenomenon in itself, starting from the climate determinism, summarized the different climate, different regimes Chinese people's "general character", summed up the national country with the structure of the organization, groups of Chinese nationals based, values-based ethics orientation, and cowardly obedience, benevolent gentle, industrious and frugal and other personality characteristics. And in-depth analysis of the root causes of the Chinese national character produced. The idea to open criticism of Western thinkers, marked the beginning of China's national (...) evil, and laid a discussion of modern Western discourse of Chinese national character of the basic framework. Depending on social phenomenon and determinism of climate, Montesquieu induces common feature of nations who are under different climate and system of government, summing up Chinese organized style which is the same structure of family and country, Chinese valuable trends such as group standard and moral one , tyrannical feature of sovereigns, only obedience without civil consciousness, industrious unadorned, and the like. At the same time, he deeply analyzes the origins that caused these characters. Historically, it was these thoughts that begin western thinkers to criticize Chinese national character, establishing a basic frame for westerners in modem time and contemporary one concerning the thesis. (shrink)

Asians face the following problems will feel disturbed: Christians hold on as long as the "spiritual poverty" is enough, or must comply with the real "material poverty" ? In other words, the ethical point of view of Christian life, Christians can do to get rich? In religious and secular wealth paradox seems to exist between the phenomenon of Taiwan in terms of the Catholic laity, religious ethics and wealth can resolve the contradiction between what? Therefore, this study first, sort out (...) the wealth of the Catholic discipline of ethical principles; Secondly, the discussion theologians, scholars of contemporary Christian concept of wealth for their comments. Finally, according to the results of the first two parts of the analysis implicit in the Christian faith and wealth the dilemma between the road and attempted to resolve. It is confusing for many people here in Asia facing the following questions. From the viewpoints of Christian bioethics, is it enough to keep the norm of the poor in spirit only, or still need to follow the request of material poverty in order to be a genuine Christian? In other words, does a Christian allow to become rich? It seems to appear a paradox phenomenon between religious faith and secular wealth. So we may ask, as a catholic lay people, can he or she resolve the dilemma between them? Therefore the article is first to find out the social thought or the ethics of wealth confirmed by Catholic doctrine. After this, the article is to discuss various views of theologians and contemporary scholars. Finally, basing on the above results, it is to analyze the dilemma between the faith and wealth implicit in Christianity, and hopefully to try to solve them. (shrink)

Bioethics , although based on the life sciences the ethical issues raised by the core, but on the basis of ethics and traditional ethics is still closely related. In this paper, Engelhardt's "basis of bioethics," a book as a reference point to illustrate how to respond to post-modern Confucian ethics presented by relativism and nihilism, and Confucianism how to provide a general, secular ethics, with to communicate with different moral background, that is, the moral strangers between the communication possible. This (...) paper argues that Engler in general, secular ethics and general ethics requirements of construction with the same purpose, as the Confucian ethics of civilization, or even all, in fact, has a double face, Confucianism on the one hand to provide a set of ritual indoctrination with content, specific ethics, and partly to provide a general benevolence of conscience, secular ethics, that is, universal, non-content, the general ethics. These two ethics are not exclusive relationship, but must interact with one. Secondly, the paper also shows that "Do unto others, do not impose on others" to have such a heart within the heart to push him to push whether it can effectively construct a method both for more than two kinds of ethics. This last is the basis of reasonable belief as to illustrate the practice of Confucian benevolence and conscience, but the knowledge of the product, although not logically valid inferences in its universality, but it is a reasonable belief, because we have a practical and rational for the basis, and as a basis for settlement through dialogue and self-Hom, should be able to form an open process and beliefs, as the foundation for the road. Finally, the paper emphasizes the ritual indoctrination by the benevolence of conscience between the content, there should be middle of ethical principles to the general, secular morality and specific, were the moral content is established between the theory and operation of the logic, so that moral principles to improve the operability. At the same time, the specific ethics must set up the appropriate specific life, therefore, will experience the richness of the content is very important in this, we particularly stress the inquiring and Zhu Xun Zi "Law for the king," the concept of moral principles in order to enrich the specificity. In short, the existence of Confucianism is not completed, but a being undertaken in the course, they do not necessarily fully aware of Confucianism is the only ethics, but ethics is a valuable, which is divided in a special, but also justified a special sub-components, namely, Confucianism aspire often said lies. Although revolving around the ethical issues raised by life science, bioethics is intimated related to traditional ethics regarding the foundation of ethics. In this article, we take Engelhard's The Foundations of Bioethics as the reference point, stating how Confucianism responds to the relativism and nihilism presented in post-modem ethics and how Confucianism provides an ordinary and secular ethics whereby to communicate with people of different moral backgrounds, that is, to make the communication between moral strangers possible. Here it is assumed that Engelhard's demand of ordinary and secular ethics and his construction of general ethics are different in approaches but similar in results. As for Confucianism and even ethics of all civilizations, they all have double faces. On the one hand, Confucianism offers a set of substantial and concrete ethics through the education of rites; on the other hand, it provides a set of ordinary and secular ethics through benevolence and conscience. These two kinds of ethics are inevitably interactive rather than mutually exclusive. Then, we also explain here whether this inward approach - "don't do unto others what you don't want others do unto you"-can efficiently construct a set of ethics that possesses the two aforementioned faces. Based eventually on reasonable beliefs, this paper explains that the Confucian concepts of benevolence and conscience are the products of practical knowledge. Though we can't infer effectively in logic their generality, these beliefs are reasonable because they are based on practice and reason, which provide the grounds, through dialogues and self-negation, for a kind of open progresses and beliefs as the way to settle oneself down. Finally, it is stressed that from benevolence and conscience to the substance of the education of rites and music, there should be intermediate principles of morality which construct the logical relationship in theory and operation between the ordinary and secular morality and the concrete and substantial morality, improving on the operability of the principles of morality. In the meantime, concrete ethics is inevitably founded in correspondence with concrete life; therefore, the richness of experience is very important. Here we emphasize specifically the concepts of Zhu Xi's "studying the phenomena of nature in order to acquire knowledge" and Xun Zi's "modeling after latter kings" to enrich the concreteness of the principles of morality. All in all, Confucianism is an on-going progress rather than finished and completed entity. Confucianism is fully aware that it is not necessarily the one and only ethics, but one valuable ethics, that is, one of the many manifestations. And yet, any manifestations contain part of the one principle; and this is the common way that Confucianism aspires for. (shrink)

Group of Chinese philosophers in the twentieth century, the United States east side is a modern sense of a world vision and character. His intense East-West confrontation, the various companies contend China's modern cultural trends in the overall context, adhere to the position of Chinese culture-based, to take in Western philosophy, Chinese philosophy for the modern and innovative twist, switch to the new road. Some commentators have pointed out, Fang Dongmei's philosophical line represents a "first to understand the West, then (...) back to rebuild the traditional" spiritual direction, the so-called "in pursuing the construction of attitude." Fang Dongmei's philosophy reflects the coherence of things, Prehension public house, was to the characteristics of Chinese culture-based, on behalf of the Chinese philosophy in the modern conditions for reconstruction and development and direction of an attempt. Among the Chinese Philosophers in the 20th century, Thome Fang was a great master who had a universal eyesight and contemporary thought. On the whole background of Chinese contemporary cultural thoughts, in which Chinese culture conflicted fiercely with Western culture and so many various schools of thought disputed each other, Fang Persisted in the standard Position of Chinese culture, meanwhile, absorbed in Western Philosophy. So he started a new path for the Chinese philosophy's contemporary transformation and development. Some scholar pointed out that Fang's philosophical route represented a spiritual position called post -Wusi-Mind which comprehends West before, then returns to reconstruction of the Chinese tradition. Fang's philosophy embodied the characteristics that mixes East and West together, absorbs thoughts of various schools, and persists in the standard of Chinese culture. It represented a new trend of the reconstruction and development of Chinese philosophy in the contemporary time. (shrink)

As artificial reproduction technology usage in the United States increased, the remaining frozen embryos have accumulated more than five hundred thousand, and how to deal with these embryos become a very important issue. Catholic Church from the beginning opposed to artificial reproductive technology, that kind of frozen embryos is not the case and that justice can not be properly addressed. There are two Catholic ethicists to send their views: the primary school proposed to mention saving ultra-low temperature freezing embryos is (...) kind of unusual way, so morally can be terminated using, so the embryo naturally dignified death; faction scholars believe to embryonic be adopted is the only way to save the embryos. This thesis is to assess the views of these two scholars, because many couples do not want their embryos to be adopted, and the choice for surplus embryos die a natural death, it is suggested to become the first scholars of the proposed Church's official position. Increased use IVF and related techniques has led to an accumulation of over 500,000 frozen surplus embryos in US alone. What to do with them has become an important question. The Catholic Church has condemned IVF from the beginning and considers the problem of frozen embryos as a situation of injustice which in fact cannot be resolved. There are two streams of thought among the Catholic scholars: one proposes that the embryos can be allowed to die with dignity because cryopreservation is an extraordinary means, which can be morally with drawn and the other proposes embryo adoption as only means to rescue the frozen embryos. This paper evaluates these two positions and suggests the first position is more preferable as Catholic position, since many couples prefer to allow the embryos to die than to donate them for adoption. (shrink)

Proliferation of stem cell self-replication capabilities, can be used as medical treatment of disease control, tissue transplantation, or drug development and testing. Obtained from research using embryonic pluripotent stem cells, have captured a large embryo life too. Tendency to deny the embryo the scientific community is equal to the entire whole of the "person." General recommendations: embryo research in fourteen days after egg fertilization, because embryonic development at this time, no perception nor sense, does not have "people" the moral sense. (...) Buddhism can be straight down according to the "egalitarianism" of arguments, emphasizing: whether the embryo is not a "person" as long as it is "life" to use it there is "killing" of moral evil. Furthermore, the starting point of life, indeed from the moment the sperm-egg binding began. Beings in the embryonic state, because the emotions and sensory awareness has not been bred, so the only "no pain no fun subject." But this does not mean that the use of these embryos will not be the situation right, "killing" element. Compliance with "do not kill ring," the disciples of the Buddha, of course, can not agree to seize the behavior of embryonic life. If the disciples of the Buddha is in the public domain, involved in the legal side of this issue and the policy side, the face of the wider community and the interests of all parties, very limited space for individual autonomy, but it should not give up the gradual and slow to mercy killing of non- concept, less and affect the quality of laws and regulations. Obviously in a practical level, Buddhism is to have a "middle origin," the philosophy of action. Stem cells have the ability to self-replicate. They can be used in medical therapy, organ transplant, and pharmacological development or testing. However, obtaining pluripotent stem cells from embryos, for research purposes, implies snatching away the lives of the embryos or foetuses . Scientists tend to deny that an embryo is a human being. The general suggestion is that research on the embryo can be carried out within fourteen days after the egg has been fertilised because the embryo at that stage does not have any senses or feelings and hence does not possess the significance of a human being ethically. Based directly on the belief that 'all sentient beings are equal', Buddhism emphasises that regardless of whether an embryo is a human being or not, as long as it is already a life form, using it constitutes the immoral act of killing. Furthermore, life actually begins at the time when the sperm and egg fuses. Although the embryo does not have the feeling of pain or pleasure, as its sensory organs have not fully developed, this does not mean that using such embryos does not constitute the act of killing. Buddhists who uphold the precept of no killing certainly cannot agree to the act of seizing the lives of the embryos or foetuses. When a Buddhist encounters the legal and the policy-making aspects of this issue in public, he / she has limited personal autonomy because he / she has to face all of society and the interests of various people. However, one should not give up in slowly and gradually putting the idea of ​​mercy and no killing, little by little, into the quality of the laws and rules. Thus, it is obvious that, from a practical point of view, Buddhism still requires a guiding framework on how to practically apply the teaching of the Middle Path of Dependent Origination. (shrink)

This paper attempts by Saudi Arabia's "bad faith", "body" and other concepts as well as his discussion on the issue to explore Jewish culture and ethnic identity. In its main philosophical works, "and there is nothing" , a book, "bad faith" and "body" respectively, although in a different context, but the topics discussed on this view, exists between the two an intrinsic relation with. On this basis, we further elaborate the Saudi's views on the Jews, in addition to sorting out (...) the Saudi argument about ethnic problems, but also to rethink the culture of ethnic identity. The present paper deals with the cultural-ethnical problem on the basis of Sartre's notions of bad faith, body as well as his discourse on the Jewish problem. In his major work "Being and Nothingness" the notions of bad faith and body are handled separately , yet in the framework of our problematic close connections can be indicated between them. On such a basis we proceed to explore the Sartrean view on the Jewish problem in order to unfold a new perspective to look at the cultural-ethnical problem. (shrink)

In terms of its original meaning of philosophy is to have meaning action, in the philosophy of action theory, action theory of water far is the specific method of practice, philosophical activities include: review, analysis, synthesis, speculative, specifications and evaluation. This continued for six activities of Philosophy is actually a philosophy of action, philosophers believe that this action can be applied to all six subjects above. From the said, the philosophy of action aimed at seeking change, change of purpose of (...) being a good, but there are good features, therefore, the philosophy of action is in the return to self, that is, in practice, return to self. The practice is aware of actions to themselves or others, such as the philosophy of action can be found in its theoretical significance and value. The core of human healing in philosophical counseling should be the meaning and value of the reconstruction. Philosophical Counseling ○ years of development since 1981, has been uphold the goal to develop some basic principles: first, philosophical counseling is not advocated so-called "patient" concept; Second, philosophical counseling lead to its value The basic principle of consultation, three, talk to each other on the philosophy of the relationship between the main body of their stay. This paper is intended to be above three principles: no patients, the value of the relationship between the lead and do elaborate intersubjective content. The core spirit of philosophical counseling practice, practice and philosophy from the Greek era, or Spring and Autumn Period of China had been there, but the method of continuous improvement, proposed in this paper these basic ideas, not put people through when the patient, with the philosophical ideas content, think about ways to help others to clarify values, and then pursue higher and better value, and is a way to carry out inter-subjectivity, perhaps in the face of human history and social change in a practical way to help others. Action is part of the original meaning of philosophy; in the theory of action in philosophy, action is always the concrete method to practice the theory, as the activities of philosophy consist of examination, analysis, generalization, speculation, regulation and evaluation. The incessant engagement in these six activities is in fact the action of philosophy, and philosophers believe these six actions can be applied to all academic subjects. Thus, we can see that the goal of philosophy is change, and the goal of change is to acquire the supreme good while good is a feature of being. Therefore, action is about returning to one's self namely, returning to one's self in practice. The practical perception of action is making oneself or others find the meaning and value of action in the theory of philosophical action , while the central content of humanities therapy is supposed to be the reconstruction of meaning and value by philosophical counseling. Ever since its emergence in 1980, philosophical counseling has always stuck to the above goals and developed a few fundamental principles: first, there is no such a concept as "patient;" second, the basic principle of philosophical counseling is value guide; third, the unchanging principle of philosophical interviews is the inter-subjective relationship. This paper is meant to explicate the aforementioned three principles: no patients, value guide and inter-subjective relationships. The central spirit of philosophical counseling and the method of philosophical practice can be traced to the days of ancient Greece and the Period of Spring and Autumn of China, only they have been constantly improved in methodology. Through treating people not as patients, helping people clarify values ​​through philosophical thought and philosophical thinking, furthermore, pursuing higher and better values ​​and doing it in some kind of inter-subjective manner, the basic views proposed in this paper are perhaps a way to offer practical help to people in the face of the changes in humanistic history and society. (shrink)

Life and death of all life philosophy can not be avoided the core issue. Heart scientist Wang Ming, Wang Ji, Luo Rufang and others to the fate of Confucian wisdom inherent in the foundation, eclectic Buddhism, the fate of the two teaching concepts, inherited and promoted Song Zhang Zai's "qi," the concept of life and death to form the Ming Dynasty, the Confucian school of Mind unique life and death. Their life and death, to "conscience Conscience," as the major " (...) through the road almost day and night" as the theme to life and death in a religious practice beyond the goal of traditional Chinese philosophy of life in the river constitutes a beautiful the landscape. The issue of life and death is a vital question that no philosophers of life can avoid. The philosophers of mind in the Ming Dynasty, such as Wang Yang-ming, Wang Long-xi and Luo Ru-fang, founded their theories on the Pre -Qin Confucians' wisdom of life and death, assimilated Buddhist and Taoist ideas about life and death as well as inherited and advanced Zhang Zai's ideas of life and death in his theory of Qi from the Song Dynasty. All the above ideas of different sources formed the wisdom of life and death unique to the Confucian school of mind in the Ming Dynasty. Their wisdom about life and death took "conscience and mind" as the subject. "knowledge about the course of day and night" as the theme and "transcending life and death in the practice of spiritual cultivation "as the goal, forming a line of beautiful sights in the long river of traditional Chinese philosophy of life. (shrink)

This paper attempts to construct philosophical counseling and psychological counseling dialogue interface, to echo the emphasis on psychology, philosophy. First, that the orientation of positivism psychological counseling "change" is a single metaphor point mode, can not cover the complex phenomenon of human mind and behavior, such as the current main school counseling, at least can be divided into four systems, but in the care of human the overall situation is inadequate. Then, by mode of outlook on the world of metaphor, (...) including the form of theory, mechanistic, organic theory and context theory of dimensions, and then show back to the "whole living world," those who know the depth of meaning of suffering. According, to explore the psychological counseling and philosophical counseling relationship building interactions. Finally, suffering through a case narrative excerpts, reflect on philosophical counseling for psychological treatment and counseling of the important clinical enlightenment. This article is attempted to create the dialogue interface between the philosophical counseling and psychological counseling to manifest the significance of philosophy of psychology. First of all, the views of change 'based on the positivism-oriented counseling or psychotherapy have the limitations due to the appropriation of a single metaphor. To think through the main counseling schools in current different approaches, there are at least four different systems. However, it cannot be covered the complex phenomena of human minds and behaviors dwelled in the whole existential situation. The world hypothesis to denote four metaphors, namely, formism, mechanism, organism and contextualism are proposed to discuss, and are highlighted the importance to return to the whole lifeworlds of the sufferers from the over-diagnosis tendency when intervening the client. Then, the constructive relationships between the philosophical counseling and psychological counseling arc explored. A narrative excerpts from a sufferer are analyzed from the existential viewpoint. It is deepened the understandings and reflections for the impacts and implications from the philosophical counseling upon the counseling and psychotherapy. (shrink)

"Prototype model" Pastoral counseling is based on the Bible and develop a way of pastoral counseling. Prototype can be made ​​into the subject when, after the fall, in Christ, three prototypes; are called "seed prototype", "post-prototype", "grow prototypes." Pastoral counseling is a prototype to help people find God created him, the "seed prototype" of the mind and the blueprint, to clarify the current of the "post-prototype" of the achievements of response patterns, relationships, patterns, there is a pattern, and enter in (...) Jesus Christ's "grow prototypes" to change and update. Pastoral Counseling using the prototype of God's vision, which is certainly one of the portraits and grace of God, people meet and connect with God; membership book example of Jesus Christ and salvation, the Holy Spirit into the truth of the action, so that insight into the case, change In parallel to whom God's unique plan and destiny being. "Archetypal pastoral counseling" is a method of pastoral counseling developed from the Bible. There are the archetype during the creation, the archetype after the fall and the archetype in Christ, respectively called the "seed archetype," the "post archetype" and the "growth archetype." Archetypal pastoral counseling is meant to help one find the intention and blueprint behind the "seed archetype" from which God created him, clarify the current "post-archetypal" response model to, the relationship model and the existence model and enter the "growth archetype" in Christ for change and renewal. Archetypal pastoral counseling sees from God's eyes, confirms the image and grace of God in one and makes one encounter and connect with God. By means of the example and salvation of Christ, the client is made to see, to change and to walk in the unique plan and mandate given by God. (shrink)

This paper deals with the practical application of the Confucian philosophy of how to practice in the consultative process to explore, "g wins close photo" Although it is first proposed in this paper the concept of counseling process, however, in the Confucian philosophy is the active, not only is the personal speculations of innovation or the term coined in the article, try this four-character claim its source, to explore why, and the practice of "grams wins close photo" consultative process of (...) setting them to make up for discussion articles will be published entirely clear of the place. This article hopes to Confucian philosophy by introducing the "g wins close photo" four stage process of consultation activities, the case for the situation state of mind could have been alleviated, it is no longer suffering, even if once again the face of life's distress, it can by the case are learning to use the "g wins close photo" is a Chinese philosophical counseling methods to enhance the courage to try to face life's ebb and tide! This article deals with how Confucian philosophy is applied to the progress of counseling practice. While proposed for the first time ever as a concept of counseling progress, "Keh-Sheng-Shou-Sheh" is derived from Confucian philosophy rather than produced from personal concoction or conjecture. In this article, we try to explain the sources and reasons of these four characters and demonstrate the counseling progress of "Keh-Sheng-Shou-Sheh" in practice as a supplement to the paper published in the conference. Through the four -stage Confucian philosophical counseling progress of "Keh-Sheng-Shou-Sheh," we wish the client would be relieved of his or her sufferings. Even if confronted with distresses again, the client would be able to muster up courage by means of the Chinese philosophical counseling progress of "Keh-Sheng-Shou-Sheh," trying to face and get through the adversities in his or her life. (shrink)

Karl Rahner's theological anthropology • is in the mainstream of Christian thought from God-and toward a humanistic background, drawing on Kant's transcendental method and Heidegger's analysis of the traditional philosophy of God, especially for those who圣多瑪斯theory and St. Ignatius of mysticism to transform the results. And compared to the traditional Christian philosophy, as a basis for theological anthropology that is not closed forms of metaphysical belief in the external reflection, but rather as a belief in the transcendent nature of human (...) subjects of inquiry, its focus is human to listen to Word of the possibility or transcendental conditions. In the age when Christian mainstream Thoughts are turning from God-oriented to human-oriented, Karl Rahner's theological anthropology transforms St. Thomas's anthropology, Ignazio's mysticism, and other traditional theological philosophical theories with reference to Kant's transcendental method and Heidegger's existential analysis. In comparison with traditional Christian Philosophy, his anthropology as foundational theology is not a metaphysical reflection on the external forms of Christian belief but an inquire for the transcendental human nature as the real subject of Christian belief, and the focal point of it is the possibility or transcendental conditions for human to listen the Holy Word. (shrink)

Ethical guidance counseling as a branch of philosophy, emphasizing the ethical issues, ethical or practical application as its main axis, and its theoretical basis but with reference to ethics as the core, but not limited to ethics, philosophy and other areas philosophy and techniques are also included. Ethical guidance, roughly speaking, is a kind of ethical vision of counseling or counseling programs, counseling staff attention to the ethical life of the case rate, which choose the direction of the talks, purpose, (...) meaning and value. Ethics counseling in addition to the theoretical basis of ethics, the ethics of counseling will be the focus of ethical concern because of its reference to the relevant ethics counseling philosophy and methodology to develop practical skills that contribute to the ethical aspects of clinical practice counseling in the promotion . The so-called "supernatural" means above or beyond the human nature, human nature intended. Catholic Ethics in the "supernatural", specifically refers to people as "children of God" of this feature; This paper attempts to explain three ways with the "supernatural" about the content of what is in the interpretation of the supernatural virtues, this article pointed out that ultra- of virtue ethics counseling to moral theology and spirituality as a theoretical basis. Transcendent virtues belong to the Christian moral theology areas. Concerned about the ethics of universal moral theology, spirituality ascetics of individual attention and specificity. However, the core spirit of universal spiritual stored in the "God is love," the value, so in terms of this universality, spirituality is also attached in this part of moral theology. Even spirituality can be regarded as ethical practice of theology, moral theology has spirituality to do when added to the concrete implementation in the individual Christian's daily life, to meet the special needs of individual Christians. Finally, in the counselor's practice, the article discusses how to read from the transcendent virtue ethics counseling practice. This paper presents four principles: Man from God's perspective; transcendent ethical awareness and recognition; repair the relationship between God and spiritual renewal; bliss of desire. As a branch of philosophical counseling, ethical counseling stresses the ethical issue and ethical perspective as the axis of its practice and application. Moreover, the theoretical foundation it refers to is about, but not limited by, ethics, as the philosophical thinking and skills of other categories are included as well. Ethical counseling, to put it roughly, is a counseling activity bestowed with the ethical vision, where the counselors pay great attention to the range of the clients' lives and choose the directions, goals, meanings and values ​​of the interviews accordingly. While founded theoretically on ethics, in accordance to the ethical focuses its concerned with, ethical counseling also refers to the related philosophical methodology and develops the practical skills of clinical ethical counseling, which is helpful to the improvement of clinical ethical counseling in clinical practice. The meaning of "the supernatural" is something beyond or surpassing human nature. In Catholic ethics, "the supernatural" means specifically the characteristic of God's children. In this article, we try to explicate the implications of "the supernatural" from three approaches. After explicating what supernatural virtues are, it's pointed out here the ethical counseling of supernatural virtues is theoretically founded on both ethical theology and spirituality. Supernatural virtues fall tinder the category of Christian ethical theology. Ethical theology cares about the generality of ethics, while spirituality pays attention to the individuality and particularity of the spiritual cultivator. However, since the essence of spirituality exists generally in the value of "God as Love," in the respect of this generality, spirituality also falls under the category of ethical theology. Moreover, spirituality can be considered the practice of ethical theology, while ethical theology should be complemented by spirituality in order to be realized in the everyday lives of individual Christians and satisfy the particular needs of individual Christians. Finally, regarding the practice of counseling, we explore in this paper how to see the practice of clinical ethical counseling from the perspective of supernatural virtues. Here four principles are proposed: to see people from God's eyes; the perception and recognition of supernatural ethics; the restoration of the God-Man relationship and the spiritual renewal; and the desire for the supreme good. (shrink)