In this essay, I examine the nature of Chinese logic and Chinese sciences in the history of China. I conclude that Chinese logic is essentially analogical, and that the Chinese did not have theoretical sciences. I then connect these together and explain why the Chinese failed to develop theoretical sciences, even though they enjoyed an advanced civilization and great scientific and technological innovations. This is because a deductive system of logic is necessary for the development of theoretical sciences, and analogical (...) logic cannot provide the deductive connections between a theory and empirical observations required by a theoretical science. This also offers a more satisfactory answer to the long-standing Needham Problem. (shrink)

本卷内容包括道家学说的创立--老子及其哲学思想;老子与孔子;黄老道学的奠基之作--《黄帝四经》;道家与名家等二十一章。.

v. 1. Tan suo zhe dao lu de tan suo -- v. 2. Lukaqi yu Makesi -- v. 3. Makesi zhu yi zhe xue ji ben wen ti yan jiu -- v. 4. Makesi zhu yi zhe xue jing dian wen xian yan jiu.

本书在对中西交汇尤其是在对近代德国理性主义哲学反思的比较视野中,努力呈现唐君毅的道德人格思想,考察他在对传统儒家伦理道德思想的继承,发展和现代性新生转进中的努力.

本书以习近平关于中华优秀传统文化的一系列讲话精神为指导,深入探讨了儒学与东亚文明的关系,从不同的历史发展阶段和全新的研究视角出发,剖析了儒家思想在东亚文明发展中的历史演变和文化价值,以及儒学在当今世界 和平与进步发展中的作用等.

本书全面而具体的阐明了人民警察应当如何加强道德修养、提高道德品质、规范道德行为, 从而做好警务工作, 保持良好形象。本书在论述时深入浅出, 事例生动, 富有可读性, 有许多创新的见解.

This book investigates Chinese comprehension and treatment of the relationship between language and reality. The work examines ancient Chinese philosophy through the pair of concepts known as ming-shi. By analyzing the pre-Qin thinkers' discourse on ming and shi, the work explores how Chinese philosophers dealt with issues not only in language but also in ontology, epistemology, ethics, axiology, and logic. Through this discourse analysis, readers are invited to rethink the relationship of language to thought and behavior. The author criticizes and (...) corrects vital misunderstandings of Chinese culture and highlights the anti-dualism and pragmatic character of Chinese thoughts. The rich meaning of the ming-shi pair is displayed by revealing its connection to other philosophical issues. The chapters show how discourse on language and reality shapes a central characteristic of Chinese culture, the practical zhi. They illuminate the interplay of Chinese theories of language and Dao as Chinese wisdom and worldview. Readers who are familiar with pragmatics and postmodernism will recognize the common points in ancient Chinese philosophy and contemporary Western philosophy, as they emerge through these chapters. The work will particularly appeal to scholars of philosophy, philosophy of language, communication studies and linguistics. (shrink)

Where do ethics or morals come from? We arrive at vastly different answers, given that these answers are contingent upon various sources, such as legendary stories, the theology of various religions, Western and Eastern philosophies, etc. In the Chinese tradition, Laozi, Confucius, and Sunzi are considered as the three ancient sages from approximately 2500 years ago. Their thoughts and teachings have shaped Chinese culture and characterized the Chinese way of life. This essay attempts to demonstrate a new understanding of their (...) philosophy on ethical principles. Herein, we present select analyses of their literary works—Tao Te Ching (Dao De Jing), The Analects, and The Art of War. These three sages posited ethical ideas inspired by nature, and a single thread—the way of nature—sewed those ideas together. (shrink)

The study of Joseon 朝鮮 Neo-Confucianism has recently given some attention to an inclination toward the Learning of the Mind-Heart, and Yi Gan 李柬 is at the center of this research. He was an outstanding disciple of Gwon Sang-ha 權尙夏 and a successor to the philosophical spirit of the Yulgok 栗谷 School; he is renowned for initiating the Horak 湖洛 Debate through his controversies with Han Won-jin 韓元震. In “A Thesis on the Not-Yet-Aroused State,” Yi asserted that the mind-heart is (...) purely good, basing his argument on the doctrine that “li 理 and qi 氣 are actualized as the same entity, and the mind-heart and nature are united as one.” Han Won-jin criticized this assertion as belonging to the Lu-Wang 陸王 School of Neo-Confucianism, and in fact, Yi Gan’s arguments were, in some aspects, consistent with Wang Yangming’s 王陽明 philosophy of the mind-heart. Indisputably, however, Yi Gan was an ardent follower of Zhu Xi’s 朱熹 philosophy. In this case, Yi Gan’s inclination toward the Learning of the Mind-Heart may perhaps be viewed in the tradition of the Learning of the Way, which emphasized self-cultivation and practice, a distinct feature of Joseon Neo-Confucianism. (shrink)

Master Sun's _The Art of War_ is by no means the only ancient Chinese treatise on military affairs. One chapter in the _Huainanzi_, an important compendium of philosophy and political theory written in the second century B.C.E., synthesizes the entire corpus of military literature inherited from the Chinese classical era. Drawing on all major, existing military writings, as well as other lost sources, it assesses tactics and strategy, logistics, organization, and political economy, as well as cosmology and the fundamental morality (...) of warfare. This powerful work set out to become the last word on military matters, subsuming and replacing all preceding literature. Written under the sponsorship of Liu An, king of Huainan, the _Huainanzi_'s "military methods" emphasize the preservation of peace as the ultimate value to be served by the military, insisting that the army can be effectively and rightly used only when defending the sacred hereditary position of the emperor and his vassals. This position stands in stark contrast to that of _The Art of War_, which prioritizes the enrichment and empowerment of the state. Liu An's philosophy also argues that military success depends on the personal cultivation of the commander and that deception is not enough to secure victory. Only a commander with the exceptional qualities of insight and cognition, developed through a program of meditative practice and yogic refinement, can effectively control and interpret the strategic situation. Andrew Seth Meyer offers both a full translation of this text and an extensive analysis of its historical context. His thorough treatment relates Liu An's teachings to issues in Chinese philosophy, culture, religion, and history, helping to interpret their uncommon message. (shrink)

American philosopher John Dewey spent more than two years in China (1919–1921). During and after his visit, he wrote some fairly perceptive and insightful commentaries on China. These were published in periodicals such as the New Republic, Asia, and the China Review, and sometimes in newspapers such as the Baltimore Sun. However, there is hardly any discussion of Chinese philosophy in Dewey’s published works or even his papers and correspondence. Among his rare mentions of Chinese philosophy was an article published (...) in 1922, “As the Chinese Think,” which discussed the teachings of Lao Zi and Confucius (M13 : 217–27).1 This was an attempt to improve Western (or at least American) understanding of Chinese attitudes .. (shrink)

Sun, Wei 孫偉, Reconstruction of Confucianism: A Re-Examination of Xunzi’s Thought 重塑儒家之道—荀子思想再考察 Content Type Journal Article Pages 1-5 DOI 10.1007/s11712-011-9260-z Authors Winnie Sung, School of Humanities and Social Sciences, Nanyang Technological University, 14 Nanyang Drive #06-01, 637332 Singapore, Singapore Journal Dao Online ISSN 1569-7274 Print ISSN 1540-3009.

Sudden enlightenment is awakening to be attained all at once. Hyun-Eung, a Korean Buddhist monastic, has proposed a new interpretation that sudden enlightenment is the revolutionary awakening of the dynamical and indivisible structure of cognitive subject and objects. I argue that Hyun-Eung’s ‘revolutionary enlightenment’ is achieved through a ‘paradigm shift’ in Thomas Kuhn’s sense as presented in his The Structure of Scientific Revolutions. Enlightenment is obtained when one’s essentialist and realist worldview is replaced, through a revolutionary change of paradigm shift, (...) by a new perspective based on the Buddhist teaching of dependent arising and emptiness. Prior to enlightenment, each person views oneself as a separate and independent individual who has her own essence. However, when our perspective on self and the world changes with the understanding of dependent arising and emptiness, it becomes clear that no one and nothing can exist independently of conditions. Everything comes into existence, abides, and passes out of existence only in dependence on conditions. Sudden enlightenment requires a revolutionary change in one’s perspective of self and the world. I conclude that this concept of revolutionary enlightenment aptly explains the features of sudden enlightenment. (shrink)

“Non-Self from the perspective of the Gene” September 2021, Buddhism and Culture (a Korean-language Buddhist magazine sponsored by the Foundation for the Promotion of Korean Buddhism), Korea.

“Non-Self from the perspective of the Gene” November 2021, Buddhism and Culture (a Korean-language Buddhist magazine sponsored by the Foundation for the Promotion of Korean Buddhism), Korea.

“Impermanent Biological Phenomena” July 2021, Buddhism and Culture (a Korean-language Buddhist magazine sponsored by the Foundation for the Promotion of Korean Buddhism), Korea.

죽고 다시 태어나는 반복의 과정을 논하는 불교의 윤회설은 끊임없이 변화하는 생명현상의 본래 모습을 그대로 보여준다. 어느 생명체도 변하지 않고 영구한 것은 없다. 오래된 개체의 삶이 끝나고 새로운 삶이 시작되는 반복의 자연현상이 윤회이다. 본고는 윤회를 생명과학적으로 해석하며 삼라만상에서 일어나는 윤회란 개체들뿐만 아니라 세포와 분자선상에서도 일어나는 자연스런 생명현상임을 밝히겠다.

“Stem Cells Dependently Arising and Empty” May 2021, Buddhism and Culture (a Korean-language Buddhist magazine sponsored by the Foundation for the Promotion of Korean Buddhism), Korea.

“Buddhism Evolving” December 2021, Buddhism and Culture (a Korean-language Buddhist magazine sponsored by the Foundation for the Promotion of Korean Buddhism), Korea.

This article argues that resolutions are reason-giving: when an agent resolves to φ, she incurs an additional normative reason to φ. Resolution-making is therefore a normative power: an ability we have to alter our normative circumstances through sheer acts of will. I argue that the reasons we incur from forming resolutions are importantly similar to the reasons we incur from making promises. My account explains why it can be rational for an agent to act on a past resolution even if (...) temptation causes a shift in her preferences and even her judgment about what to do, and offers a response to a common objection to the normativity of resolutions known as the bootstrapping problem, on which if resolutions were reason-giving, they would problematically allow us to bootstrap any action into rationality simply by resolving to perform it. (shrink)

A case study of multimodal systems and a new interpretation of Charles S. Peirce's theory of reasoning and signs based on an analysis of his system of ...

The list of saints dragonslayers is long in Western tradition: from archangel Michael, Saint George, Saint Marcel up to captain Nemo from the famous Jules Verne’s novel. It is quite different in East Asia and especially in China, where the dragon benefits from an extremely positive valuation. What are the causes of such a symbolic reversal? This is what we are trying to elucidate in this paper. The dragon, so laden with malignity in the West and requiring a hero to (...) fight it and to restore, against multiple perversity, the solidity of the concept of being, is an auspicious image in the Chinese world that benefits from the riches of multiplicity: assimilated to the “Son of Heaven”, emperor of all under heaven, located in the center of the changing world, he ensures the correct order of political, geographic, calendar, or anthropological pluralities. Two world views stand face to face: one that saves being by slaying the dragon, the other which recognizes the value of changes and transformations. (shrink)

Philip J. Ivanhoe's translation of Sun Tzu's _Art of War_ will be warmly embraced by students. His discussion in the Introduction about the text’s dating and authorship, as well as Chinese attitudes towards things military, is concise, informative, and up-to-date. The translation itself is a marvel--its language is simple and direct, making it immensely readable and clear.--Keith Knapp, is Westvaco Professor of National Security Studies, Department of History, The Citadel, The Military College of South Carolina.