"Chinese philosophy before our Christian era is emphasized in this nontechnical summary of Chinese thought. Professor Creel also deals with Confucianism, the ideas of Mo-tsu and Mencius, Taoism, Legalism, and their variations and adaptations. As an introduction for the general reader, this book stands among the best."—_China: A Resource and Curriculum Guide_ "There exists nowhere else such a well-written presentation of the main trends in Chinese thought in so brief a space. The text is not (...) cluttered with Chinese names and the pages are not weighed down with footnotes—but the references are there for those who want them, with suggestions for further readings. This is a book which can be understood by those who have never read anything else about China."—_The New York Times Book Review _. (shrink)

Excerpt from Chinese Thought: An Exposition of the Main Characteristic Features of the Chinese World-Conception In China the most ancient mode of recording thought was accomplished by chieh sheng or "knotted cord," which is alluded to by Lao-Tze in his Tao Teh King, (written in the sixth century be fore Christ) as the ancient and venerable, though awkward, mode of writings, and also by Confucius in the third appendix to the Yih King. All detailed knowledge of (...) the use of knotted cords in china has been entirely lost, but we can easily understand that it was a mnemo-technic method of remembering data of various kinds and communicating ideas. The same practice prevailed in ancient Peru as well as among the islanders of Oceania, and seems to have been common all over the globe among the peoples of a primitive civilisation. In South America the knotted cords are called "quippu" and some that are still preserved in ethnological collections were used to indicate the tribute to be paid to the Incas by the several tribes. They consist of woolen threads, the different colors of which represent different kinds if produce: corn, wheat, fruits, furs, etc., while the number of knots register the amount or measure. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works. (shrink)

This ambitious book presents a new interpretation of Chinese thought guided both by a philosopher's sense of mystery and by a sound philosophical theory of meaning. That dual goal, Hansen argues, requires a unified translation theory. It must provide a single coherent account of the issues that motivated both the recently untangled Chinese linguistic analysis and the familiar moral-political disputes. Hansen's unified approach uncovers a philosophical sophistication in Daoism that traditional accounts have overlooked. The Daoist theory treats (...) the imperious intuitionism that alienates critical thinkers as a feature of Confucianism alone. Freed from the view that Confucianism is the core of Chinese thought and from myopic Confucian interpretations, Chinese thinkers emerge as unmistakably philosophical. (shrink)

This book presents twelve of the author’s selected essays on subjects related to contemporary Chinese thought and examines other significant works on the history of Chinese philosophy. By combing the basic political discourse on Confucianism, it highlights the significance of Confucian Socialism in the present day and explains the author’s reflections on the philosophy and modernization of Chinese thought. This book is a valuable resource for experts and scholars as well as for general readers who (...) have an understanding of contemporary Chinese philosophy, offering deep insights into current Chinese thought and Confucian modernization. (shrink)

The concept of yinyang lies at the heart of Chinese thought and culture. The relationship between these two opposing, yet mutually dependent, forces is symbolized in the familiar black and white symbol that has become an icon in popular culture across the world. The real significance of yinyang is, however, more complex and subtle. This brilliant and comprehensive analysis by one of the leading authorities in the field captures the richness and multiplicity of the meanings and applications of (...) yinyang, including its visual presentations. Through a vast range of historical and textual sources, the book examines the scope and role of yinyang, the philosophical significance of its various layers of meanings and its relation to numerous schools and traditions within Chinese philosophy. By putting yinyang on a secure and clear philosophical footing, the book roots the concept in the original Chinese idiom, distancing it from Western assumptions, frameworks and terms, yet also seeking to connect its analysis to shared cross-cultural philosophical concerns. (shrink)

Using Chinese thought, explores how non-Western thought can structure generally applicable social and political theory. With a particular focus on Chinese thought, this volume explores how, and under what conditions, so-called “non-Western” traditions of thought can structure generally applicable social and political theory. Reversing the usual comparison between “local” Chinese application and “universal” theory, the work demonstrates how Chinese experiences and ideas offer systematic insight into shared social and political dilemmas. Contributors discuss (...) how medieval Chinese understandings of causal heterogeneity can relieve impasses within contemporary historiography, how current economic and social conditions in China respond proactively to the future configuration of world markets, and how hybrid modes of cross-cultural engagement offer new foundations for the enterprise of learning from cultural others. Each chapter works from Chinese perspectives to theorize the location of knowledge, its conditions of production, and the modes through which its content or adequacy is legitimated, challenged, and sustained. Rather than reproducing Eurocentric knowledge production in Chinese form, the mobilization of Chinese thought as a generally applicable body of theory actually breaks down clear boundaries between Chinese and non-Chinese thought. (shrink)

What should we make of claims by members of other groups to have moralities different from our own? Human Rights in Chinese Thought gives an extended answer to this question in the first study of its kind. It integrates a full account of the development of Chinese rights discourse - reaching back to important, though neglected, origins of that discourse in 17th and 18th century Confucianism - with philosophical consideration of how various communities should respond to contemporary (...) Chinese claims about the uniqueness of their human rights concepts. The book elaborates a plausible kind of moral pluralism and demonstrates that Chinese ideas of human rights do indeed have distinctive characteristics, but it nonetheless argues for the importance and promise of cross-cultural moral engagement. (shrink)

The rise of China could be the most important political development of the twenty-first century. What will China look like in the future? What should it look like? And what will China's rise mean for the rest of world? This book, written by China's most influential foreign policy thinker, sets out a vision for the coming decades from China's point of view. In the West, Yan Xuetong is often regarded as a hawkish policy advisor and enemy of liberal internationalists. But (...) a very different picture emerges from this book, as Yan examines the lessons of ancient Chinese political thought for the future of China and the development of a "Beijing consensus" in international relations. Yan, it becomes clear, is neither a communist who believes that economic might is the key to national power, nor a neoconservative who believes that China should rely on military might to get its way. Rather, Yan argues, political leadership is the key to national power, and morality is an essential part of political leadership. Economic and military might are important components of national power, but they are secondary to political leaders who act in accordance with moral norms, and the same holds true in determining the hierarchy of the global order. Providing new insights into the thinking of one of China's leading foreign policy figures, this book will be essential reading for anyone interested in China's rise or in international relations. (shrink)

Chris Fraser presents a rich and broad-ranging study of the culminating period of classical Chinese philosophy, the third century BC. He offers novel and informative perspectives on Confucianism, Daoism, Mohism, Legalism, and other movements in early Chinese thought while also delving into neglected texts such as the Guanzi, Lu's Annals, and the Zhuangzi 'outer' chapters, restoring them to their prominent place in the history of philosophy. Fraser organizes the history of Chinese thought topically, devoting separate (...) chapters to metaphysics and metaethics, political philosophy, ethics, moral psychology, epistemology, and philosophy of language and logic. Focused specifically on the last century of the Warring States era, arguably the most vibrant, diverse period of philosophical discourse in Chinese history, the discussion covers the shared concerns, rival doctrines, and competing criticisms presented in third-century BC sources. Fraser explicates the distinctive issues, conceptual frameworks, and background assumptions of classical Chinese thought. He aims to introduce the philosophical discourse of early China to a broad audience, including readers with no prior familiarity with the material. At the same time, the thematic treatment and incisive interpretations of individual texts will be of interest to students and specialists in the field. (shrink)

Throughout much of Chinese history, Mencius (372-289 BC) was considered the greatest Confucian thinker after Confucius himself. Following the enshrinement of the Mencius (an edited compilation of his thought by disciples) as one of the Four Books by Sung neo-Confucianists, he was studied by all educated Chinese. This book begins a reassessment of Mencius by studying his ethical thinking in relation to that of other early Chinese thinkers, including Confucius, Mo Tzu, the Yangists, and Hsün Tzu. (...) The author closely examines his ethical concepts and terms, showing how they were used in the Mencius and other texts. (shrink)

This book deals with the basic views of those philosophers and their influence on Chinese history and culture.

Contemporary theoretical streams in sinology and modern Chinese philosophy have devoted increasing attention to investigating and comparing the substantial and methodological assumptions of the so-called 'Eastern' and 'Western' traditions. In spite of the complexity of these problems, the most important methodological condition for arriving at some reasonably valid conclusions will undoubtedly be satisfied if we consciously endeavor to preserve the characteristic structural blocks and observe the specific categorical laws of the cultural contexts being discussed. Whenever sinologists speak of (...) class='Hi'>Chinese philosophy, they must inevitably consider the appropriateness of this term. Due to the fact, that the general theory and genuine philosophical aspects of Chinese thought have only rarely been treated by Western scholars, they namely continue to remain quite obscure for the majority of them. Therefore, we must examine the fundamental question (or dilemma) of whether it is possible to speak of traditional Chinese thought as philosophy at all. (shrink)

I begin this paper with some autobiographical reflections of my own journey in Chinese languages and philosophy not only in order to demonstrate how Chinese philosophy can change one’s attitudes toward Western philosophy, but also to suggest that the shift in philosophical perspective that occurs—when viewed through a Chinese lens—is reasonable. The second half of this paper consists of interpretative hypotheses about the content of Chinese philosophy vis-à-vis the West. I reflect more specifically how the different (...) structure of the Chinese language seems to have worked in Chinese philosophical reflection and contrast that with the way intentional idioms did in Western philosophy. Looking mainly at theory of language, the key similarity between the two traditions is expressed in the current “pragmatic” view that “meaning” is irreducibly normative. The differences that attend to this formulation between Chinese and Western thought will also be discussed. (shrink)

The rise of China could be the most important political development of the twenty-first century. What will China look like in the future? What should it look like? And what will China's rise mean for the rest of world? This book, written by China's most influential foreign policy thinker, sets out a vision for the coming decades from China's point of view. In the West, Yan Xuetong is often regarded as a hawkish policy advisor and enemy of liberal internationalists. But (...) a very different picture emerges from this book, as Yan examines the lessons of ancient Chinese political thought for the future of China and the development of a "Beijing consensus" in international relations. Yan, it becomes clear, is neither a communist who believes that economic might is the key to national power, nor a neoconservative who believes that China should rely on military might to get its way. Rather, Yan argues, political leadership is the key to national power, and morality is an essential part of political leadership. Economic and military might are important components of national power, but they are secondary to political leaders who act in accordance with moral norms, and the same holds true in determining the hierarchy of the global order. Providing new insights into the thinking of one of China's leading foreign policy figures, this book will be essential reading for anyone interested in China's rise or in international relations. (shrink)

At one time, modern historians had come to be accustomed to using the paradigm of "Western challenge-Chinese response" to describe the development of modern China since the Opium War. However, in the past few decades, some scholars have begun to offer a very different opinion and argument. This is not only because Arnold J. Toynbee's "challenge and response" theory has continued to be repeatedly criticized and examined in a more unfavorable light, but also because people have come to believe (...) that the lessons of Chinese history over the past century and a half cannot simply be summarized as an outward response to the modern civilization, or the civilization of modernity, represented by the West, and that the conflict between the two—[i.e., between China and the West] must be resolved only through China's own modernization. Nonetheless, from a macrocultural perspective, the question of how a premodernistic Chinese culture may produce a creative response to the modernized culture of the West has remained and to a certain extent remains today a major topic for the study of the culture of modern and contemporary China. In a fundamental sense, the ebb and flow and the interweaving between the stubborn cultural identity of a cultural conservatism that was, and is, deeply rooted in a powerful spiritual-cultural tradition on the one hand and the antitraditional consciousness which is produced out of an urgent, even desperate concern for modernization on the other hand has formed the basic framework of the culture of modern China. (shrink)

This book is a philosophical-historical examination of the influence of the knowledge of China imparted by the Jesuits on the thinking of the German Enlightenment in the 18th century.

Wang Hui asks what it means for China to be modern and for modernity to be Chinese. Is there a rupture between tradition and modernity in China? How has Confucian thought evolved? Did China become modern in the Middle Ages? A deep intellectual history, The Rise of Modern Chinese Thought revises our senses of both modernity and Chinese philosophy.

This addition to the Comparative Studies of Cultures and Civilizations is more sharply focussed than its predecessor, Studies in Chinese Thought. Although the subject matters spans 2,500 years these twelve essays are primarily concerned with some aspect of the "use of Confucian ideas in political struggles and socio-political institutions." The authors are not so much contributing to the "history of ideas" as they are illustrating the relationships between thought and action in detailed studies of one non-Western culture. (...) The editor's introduction includes a helpful preview of the whole.--R. P. (shrink)

A Daoist Theory of Chinese Thought Chad Hansen, 1992 New York; Oxford University Press xvi + 448 pp., hb $65.00.

In _Shifts of Power: Modern Chinese Thought and Society_, Luo Zhitian explores the causes and consequences of various shifts of power during the transition from imperial to Republican China.

This collection of essays by major scholars analyze the religious diversity in Chinese religion, bringing together topics from traditional and contemporary contexts and Chinese religions' encounters with Western religion.

Grounded in the use of the visual, Chinese thought and language operate within a wide spectrum that includes calligraphy, poetry, literature, painting, and garden-landscapes. In languages of phonetic signifiers, the spectrum is deliberately controlled to be narrower, excluding the visual from language and delegating it to iconology. These linguistic-cultural strategies have an ancient past and produce far-reaching consequences in thought and artefacts, with garden-landscapes being one of the most substantial outcomes. Garden-landscapes are China’s equivalent to Greek architecture, (...) leading us to both a repositioning of Chinese thought and a new framework of architecture. In this sense, the city, serving the function of thought in the expanded medium of conceptual and material units of meanings (figures), incorporates things into intellectual orders. This is perhaps the most important feature of Chinese thought and one that is the first to be obscured when it is rendered in scholarship in Indo-European languages. (shrink)

Zhihe Wang (Wang Zhihe in Chinese order) is the primary mover of process thought in China today. While John B. Cobb Jr. and David Griffin are poster scholars of the movement, it is Wang who makes things happen, from the Process Academies to international conferences on topics ranging from ecological civilization to education. At my last count, there were six “Whitehead Wisdom Education Kindergartens” in Beijing. While Wang Zhihe has contributed to three other books in the Ontos Verlag (...) Process Thought series, this is his first monograph there, and it is a valuable contribution. While I want to survey the flow of the book, it is the concluding chapters that I think especially warrant our attention, for .. (shrink)

In Western discourse the dominant theme of the natural theory of knowledge but understanding of the subject is largely independent of the external world . Chinese traditional theory of knowledge can be called the theory of knowledge relationship, because they concerned the theme of relationships. This applies not only to negate the concept of an entity's overall theory of knowledge, but also for many advocates in understanding the subject and make a strict distinction between the object to understand the (...) modern theory. In this regard, traditional Chinese and Western knowledge to make a comparative analysis of the theory may be regarded as a solution to the nature of human understanding and perception of reality useful way certain fundamental questions. The complementary relation between reality and comprehension, between the given and recognition, as manifested in the context of elaborating fundamental epistemological paradigms, obliges us to address a humor of additional problems in connection with specific aspects of traditional organization and disciplinary functions, the semantic structures of texts, and, above all, their implicit axinlogical systems. The subject of the naturalistic epistemologies that prevailed in Western discourses was the external world , which was to a great extent independent from the subject of comprehension. Traditional Chinese theories of knowledge can be called relational epistemologies, because the subjects they refer to are relations. This applies not only to radical holistic epistemologies, which denied the notion of substance, but also to a number of contemporary theories which advocate a strict division between the subject and object of comprehension: In this respect, a comparative analysis of traditional Chinese and Western epistemological theories might, despite the general problematic of such cultural comparisons, prove to be a useful tool for resolving certain elementary questions about the nature of human comprehension and recognition of reality. (shrink)

Arthur Waley's brilliant and definitive translation of one of the foremost of all mystical books, Lao Tzu's Tao Te Ching, has become a modern classic in its own right. Unlike previous translations, it is founded not on the medieval commentaries but on a close study of all the early Chinese literature, and it provides a singular example of authoritative scholarship skillfully blended with brilliant, precise writing. In his introduction, Dr. Waley gives an extensive scholarly account of Chinese (...) class='Hi'>thought down to the end of the third century B.C. Here, the author presents a full picture of Chinese prehistory, early philosophy, and literature, showing the original, lofty conception of Taoism before the gradual corruption through the course of centuries, tracing this conflict of philosophies and its background of politics. (shrink)