In The Primary Way, the distinguished scholar of Chinese philosophy Chung-ying Cheng synthesizes his lifetime of work on the Yijing, also known as the I Ching or Book of Changes--Back cover.

Advances our understanding of the the Yijing (also known as the I Ching) by comparing and contrasting it to Western philosophy.

The Journal of Chinese Philosophy initiates this volume on the origins of philosophy and their relations in philosophical languages, be it Chinese or Greek or European as not merely derived from the Greek. Given this understanding we see how a philosophical issue could be discussed significantly from both the European-Western position and the Chinese perspective. Each position and perspective embodies a different historicity and viewpoint as experienced in the vision and pursuit of reality and humanity. The contrast between the European (...) and Chinese traditions of philosophy is impressive and yet mutually stimulating as shown in the works of Heidegger and post-Heideggerian authors. The authors of this book illustrate how the European-Western and Chinese approaches could be complementary and yet together could be philosophically insight-productive. (shrink)

¿This splendid volume is a fitting tribute to the remarkable range of rich and revealing contributions Professor Cheng Chung-ying has made to our understanding of Chinese and comparative philosophy and constructive philosophy from a global perspective.¿ ¿Philip J. Ivanhoe, City University of Hong Kong.

1 juan, lun Zhong xi zhe xue jing shen -- 2 juan, ru xue yu xin ru xue -- 3 juan, lun li yu guan li -- 4 juan, ben ti quan shi xue.

Contemporary Chinese Philosophy features discussion of sixteen major twentieth-century Chinese philosophers. Leading scholars in the field describe and critically assess the works of these significant figures. Critically assesses the work of major comtemporary Chinese philosophers that have rarely been discussed in English. Features essays by leading scholars in the field. Includes a glossary of Chinese characters and definitions.

This book is based on my doctoral dissertation written at Harvard University in the year of 1963. My interest in Peirce was inspired by Professor D. C. Williams and that in Lewis by Professor Roderick Firth. To both of them lowe a great deal, not only in my study of Peirce and Lewis, but in my general approach toward the problems of knowledge and reality. Specifically, I wish to acknowledge Professor Williams for his patient and careful criticisms of the original (...) manuscripts of this book. I also wish to thank Professor Firth and Professor Israel Scheffler for their many suggestive comments regarding my discussions of induc tion. However, any error in this study of Peirce and Lewis is completely due to myself. Chung-ying Cheng Honolulu, Hawaii March,1967 TABLE OF CONTENTS PREFACE V SUMMARY IX CHAPTER I: Introduction I I. Problem of Justifying Induction and Proposal for Its Dissolution I 2. Two Types of Recent Arguments for the Validity of Induction 3 Arguments from Paradigm Cases and Uses of Words 4 3. (shrink)

In Chinese tradition Confucianism has been always both a philosophy of moral self-cultivation for the human individual and an ideological guide for political institutional policy and governmental action. After the May 4th Movement of 1919 (WusiYundong ), Confucianism lost much of its moral appeal and political authority and entered a kind of limbo, bearing blame for the backwardness and weakening of China. Now that China has asserted its political rights among world nations, it seems natural to ask whether Confucianism as (...) a philosophy has a modern or even postmodern role to play for building modern China and for enlightening the world. This question is even more meaningful in light of the fact that there is a genuine need felt in China for a return to its Confucian heritage and vision for purposes of sustaining societal harmonization and reconstructing cultural identity in the modern world. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:@ @ Notes and Dlscussaons A NOTE ON CHARLES PEIRCE'S THEORY OF INDUCTION By "Peirce's theory of induction," I refer to a system or collection of ideas which Peirce formulated about the nature and validity of inductive inference or inductive reasoning. This system or collection of ideas covers Peirce's writings from 1867 to 1905.1 During this period of his long philosophical career from 1857 to 1914, Peirce wrote his (...) most important papers on the logic of science and probability. ~ These papers, though only a minor portion of Peirce's philosophical works, constitute a self-explanatory unit of study, simply because they deal with one single subject: the validity of synthetic inference. In the year 1867, Peirce wrote his paper "On the Natural Classification of Arguments," which provides a natural introduction to his treatment of inference and its validity in syllogistic terms and to his trichotomy of inference into deduction, induction, and hypothesis. Through the year 1877 to 1878, Peirce wrote a series of papers on "Illustrations of the Logic of Science." Beside the well-known "The Fixation of Belief" and "How to Make our Ideas Clear," there are four other important but comparatively little discussed papers which are essentially concerned with the logic of science and probability. They are in the following order: "Doctrine of Chances" (with corrections, 1893 and notes, 1910), "The Probability of Induction" (with corrections, 1893), "Deduction, Induction, and Hypothesis" (with corrections, 1893), and "The Order of Nature." In these papers, Peirce laid out his rationale for the validity of ampliative or synthetic inference and indicated a justification of induction in terms of probability. He also made explicit his conception of probabilty in terms of empirical frequency. But very often his ideas concerning the validity of synthetic inference appear disconnected and do not fit into a consistent, not to say wellorganized, whole. It was not until 1883 that Peirce wrote a comparatively systematic treatise on his general theory concerning the validity of ampliative or synthetic inference. This is his "A Theory of Probable inference," in which we find Peirce's statement of what a probable inference is and his argument that inductive inference is valid on account of its being a probable inference. After the year 1883, Peirce's philosophical writings appear to bear little upon his earlier problems in logic of science and probubility. But here and there we find a variety of topics under which Peirce touched the problem of justifying kinds of inference. One significant feature among these is Peirce's recurrent distinction between kinds of induction, a distinction which he had never made in his earlier writings. The distinction is between a "crude induction" (or "pooh-pooh" argument ), a "quantitative induction," and a "qualitative induction." This distinc1See the "Chronological Listing of Peirce's Papers Directly Bearing upon Induction and Probability" in the appendix. 2The earfiest of his papers which we have is dated 1857,and his philosophical activity continued until his death in 1914. [361] 362 HISTORY OF PHILOSOPHY tion is found in the following three short papers: "Three Kinds of Induction" (from "The Logic of Drawing History from Ancient Documents," 1901), "Kinds of Induction" (1903), and "The Varieties and Validity of Induction," (c. 1905). What Peiree calls a "crude induction" is an inference which concludes a universal generalization from what has been found in common in a group of instances. It is induction by simple enumeration. A quantitative induction is an inference from our knowledge of a statistical proportion of individual things having a certain character in a given sample to a conclusion regarding that in the population, from which the sample is chosen. ~ A qualitative induction, on the other hand, is a method of ascertaining factual truths by postulating hypotheses and confirming them on the basis of relevant evidences. That all these three forms of inference are considered induction by Peirce is due to the fact that they do not usually have the form of deduction, and they usually give rise to generalizations which are not deductively warranted by their premises. They differ, nevertheless, because they have different bases for generalizations and their generalizations have different contents. 4 In the light of Peirce's distinction between these three forms... (shrink)

T he nine papers of this Supplement on these significant issues and important ideas are closely accentuated and critically discussed by well-established specialists, philosophers and historians, from various relevant disciplines of study.

This volume, an assemblage of essays previously published in the Journal of Chinese Philosophy, conveniently and strategically brings together some of the trenchant interpretations and analyses of the salient, structural aspects of the philosophy of the Yijing. They reveal how the ancient Classic offers a graphically vivid and conceptually dynamic dramaturgy of the ways in which the natural world works in conjunction with the human one. Its cosmological architectonics and philosophical worldview continue to have enormous purchase on our current imagination, (...) even though readerly imperatives and responses have rendered this classic into a text of multiple significances, catering to pluralistic readerships and clienteles. Nonetheless, the essays in this volume lay bare some of the original authorly visions and insights of the Yijing, clearly showing that their apparent truthfulness to our cosmic and human conditions inspire philosophical and even theological questions. The Yijing's authorial designs of the eight trigrams and hexagrams, which encapsulate the primordial state of homo-cosmic phenomena and situations, together with the yin-yang forces and the dao, are taken for granted as integers in a grand universal equation, factored out to represent a ceaselessly changing cosmos in which heaven, earth and humanity commingle, such that the whole and unity can be found in the individual and the opposite, and vice versa. (shrink)

本书分综论、中国哲学研究、本体诠释学研究、西方哲学研究、伦理与管理等七部分,具体包括:“成中英哲学思想的发展与意义”、“成中英《易》说研究”、“孔子的方法学”等。.

分: 哲学与时代精神、现代自然科学与辩证唯物主义、马克思主义哲学与宗教等9个专题。.

China is the world’s largest market for solar water heating systems, installing 13 million square meters of new systems in 2004, mostly in large cities. Municipal authorities, however, are sensitive to quality and visual impact issues created by this technology deployment. Therefore, there is currently a trend toward developing building integrated systems as well as upgrading building codes, establishing testing and certification programs, and educating building architects and developers. The use of photovoltaics for urban and grid-connected applications has lagged behind (...) the solar water-heating market; however, in 2003, a 1 MW photovoltaic-rooftop system was constructed in Shenzhen in southern China and several demonstration building integrated systems have since been installed. There is also an emerging interest in photovoltaics for distributed generation and grid support in China. Trends and requirements for developing solar urban applications in China will be presented in this article. (shrink)

This book presents for the first time a translation of the complete Expository Commentary to the Daode jing written by the Daoist Cheng Xuanying in the 7th century CE. This important commentary is representative for Tang Dynasty Daoist philosophy and Daoist Twofold Mystery philosophy, also called chongxuanxue. Following the philosophical tradition of xuanxue authors like Wang Bi, Cheng Xuanying read the Daode jing using a framework of the then current Daoist religion. His conceptual framework included the assumption that (...) Laozi had written the Daode jing to guide the beings to unite with the Dao and thereby reach ultimate salvation. Salvation is interpreted as a metaphysical form of immortality, reached by overcoming the dichotomy of being and non-being, and thus also life and death. He thus connects epistemological concerns with soteriological concerns. The process proposed to overcome these dichotomies relies on reasoning along the lines of tetralemma logic, a form of reasoning that had become known in China mainly through the Buddhist Madhyamika ṡ́astras. One of Cheng Xuanying's prominent commentarial strategies is therefore the consistent application of tetralemma logic in his reading of the Daode jing. His philosophical outlook ties together the ancient text of the Daode jing and the more recent developments in Daoist thought, which to a rather large extent occurred under the influence of an intense interaction with Buddhist ideas. (shrink)

The skill model of wisdom argues that practical wisdom can be best understood in terms of practical skill or expertise, and the model is thought to have the characteristic of focusing on how wise people think rather than how wise people feel. However, from the perspective of Kunzmann and Glück, “it is time for an ‘emotional revolution’ in wisdom research, which will contribute to a more balanced view on wisdom that considers emotional factors and processes as equally typical of wisdom (...) as are cognitive and reflective factors” (Kunzmann U, Gluck J [2019] Wisdom and emotion. In: Sternberg R, Gluck J (eds) The cambridge handbook of wisdom. Cambridge University Press, Cambridge, pp 575–601). Kunzmann and Glück’s appeal for this emotional revolution is significant and intriguing because the inclusion of an explanation of the role of emotion in wisdom can contribute to developing the skill model of wisdom into a more comprehensive framework that recognizes the intricate relation between wisdom and emotions. In this paper, I shall propose and develop a skill account of the emotions of the wise to serve as a supplement to the skill model of wisdom. According to this account, first, at the critical level, having emotions and emotional competence as elements is not essential to wisdom; second, at the theoretical level, a wise person feels an emotion E if and only if E is strategically rational for the wise person; and third, at the metatheoretical level, the primary aim of the skill account is to explain why wise people feel in a particular way rather than to describe how wise people feel. (shrink)

There is a considerable scholarly discussion regarding how Islamic values influence CSR, but prior studies remain fragmented and scattered across several fields. This paper, therefore, aims to offer a more comprehensive understanding of the impacts of Islamic values on CSR by conducting a systematic literature review of 84 relevant publications from 1995 through 2020. The results of a thematic analysis show that there are four underlying themes to consider when explaining the influence of Islamic values on CSR: (1) Islamic narratives (...) promoting CSR, (2) Islam-based CSR, (3) Islamic financial institutions as enablers of CSR, and (4) stakeholders’ perspectives on how Islamic values influence CSR. This study contributes to the CSR literature by providing a systematic understanding of how Islamic values influence CSR and by identifying current challenges and promising directions for future exploration along this line of inquiry. (shrink)

In 1925, David Katz published an influential monograph on touch, Der Aufbau der Tastwelt, which was translated into English in 1989. Although it is called “the world of touch,” it also discusses the thermal and the nociceptive senses, albeit briefly. In this chapter, we will follow this approach, but we will speak about “somatosensory senses” in general in order to remind ourselves that perceptions of temperatures and pains should also be considered together in this context.

Although legal terms are conventionally considered to have self-referential, self-closed meaning independent of context, a legal term only acquires its meaning within a given context. As long as the context varies, the meaning of the same legal term as a signifier may change correspondingly. Based on case studies by applying semiotics, we argue that a legal term is just a sign within its sign system; a legal term as an individual sign does not have any inherent meaning, and its meaning (...) can only exist in the relationship with other signs or sign systems. In other words, a legal term only denotes in a particular temporal and spatial context. Through this study, we conclude four propositions about a legal term as a sign: first, the connection of a legal term with a legal concept is relatively arbitrary; second, the meaning of a legal term exists in a sign system; third, a legal term can be subject to multiple interpretations; fourth, the defining of a legal term may be affected by other sign systems. (shrink)