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  1. Wang Bi and the Hermeneutics of Actualization.Mercedes Valmisa - 2023 - In The Craft of Oblivion. Forgetting and Memory in Ancient China. pp. 245-270.
    This chapter presents an analysis of Wang Bi’s (226-249 CE) hermeneutics and reception theory via the concept of “forgetting” (wang 忘) in his essay “Clarifying the Images” (Ming xiang 明象).
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  2. Foreword: Tribute Series to International Institute for Hermeneutics Agora Hermeneutica.Andrew Fuyarchuk - 2022 - Journal of Chinese Philosophy 49 (2):181-182.
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  3. Becoming Human: Li Zehou's Ethics by Jana S. Rošker. [REVIEW]Andrew Lambert - 2022 - Philosophy East and West 72 (3):1-6.
    A feature of Li Zehou's work was the co-opting or reworking of historical or popular phrases and aphorisms. One such repurposed distinction helpfully situates his work and this book-length survey of it. He identified two approaches to the history of Chinese thought. The first, translating literally, is "I annotate the six classics", and the second is: "the six classics annotate me". In the first approach, the subject categorizes both texts and history, and successive layers of interpretation accumulate in a commentarial (...)
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  4. Gadamer – Cheng: Conversations in Hermeneutics.Andrew Fuyarchuk - 2021 - Journal of Chinese Philosophy 48 (3):245-249.
    1 Introduction1 In the 1980s, hermeneutics was often incorporated into deconstructionism and literary theory. Rather than focus on authorial intentions, the nature of writing itself including codes used to construct meaning, socio-economic contexts and inequalities of power,2 Gadamer introduced a different perspective; the interplay between effects of history on a reader’s understanding and the tradition(s) handed down in writing. This interplay in which a reader’s prejudices are called into question and modified by the text in a fusion of understanding and (...)
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  5. Review: Translating China for Western Readers: Reflective, Critical and Practical Essays. [REVIEW]Andrew Lambert - 2017 - Dao: A Journal of Comparative Philosophy 16 (4):589-593.
    This edited volume of twelve essays originated with a conference on translation held at the University of Texas at Dallas in 2009. A guiding hope of the conference and volume, summarized in the afterword, is that the humanities should pay greater attention to the practice of translation (301). By detailing its nuances and difficulties, the volume challenges the view, sometimes found in philosophy departments, that translation is a rather straightforward process, and significantly less important to the field than original research (...)
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  6. Metaphysical Foundations of Knowledge and Ethics in Chinese and European Philosophy.Guo Yi, Chung-Ying Cheng, Asuman Lätzer-Lasar, Hans-Georg Moeller, Arran Gare, Sasa Josifovic, Paul Cobben, Günter Zöller, Christian Krijnen, Tilman Borsche, Ralph Weber & Richard N. Stichler (eds.) - 2013 - Paderborn: Wilhelm Fink.
    In the history of Chinese and European philosophy, metaphysics has played an outstanding role: it is a theoretical framework which provides the basis for a philosophical understanding of the world and the self. A theory of the self is well integrated in a metaphysical understanding of the totality of nature as a dynamic process of continuous changes. According to this view, the purpose of existence can be conceived of as the development and realization of the full potential given to the (...)
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  7. The End of Comparative Philosophy and the Task of Comparative Thinking: Heidegger, Derrida, and Daoism. By Steven Burik.Jay Goulding - 2012 - Journal of Chinese Philosophy 39 (2):317-320.
  8. (1 other version)Heidegger, Misch, and the Origins of Philosophy.Eric S. Nelson - 2012 - Journal of Chinese Philosophy 39 (S1):10-30.
    I explore how Heidegger and his successors interpret philosophy as an Occidental enterprise based on a particular understanding of history. In contrast to the dominant monistic paradigm, I return to the plural thinking of Dilthey and Misch, who interpret philosophy as a European and a global phenomenon. This reflects Dilthey's pluralistic understanding of historical life. Misch developed Dilthey's insight by demonstrating the multiple origins of philosophy as critical life‐reflection in its Greek context and in the historical matrices of ancient India (...)
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  9. The Yijing and Chongxuan Xue: An Onto-Hermeneutic Perspective.Friederike Assandri - 2011 - Journal of Chinese Philosophy 38 (3):397-411.
  10. Nietzsche, Heidegger, and Daoist Thought: Crossing Paths In-Between. By Katrin Froese.Jay Goulding - 2011 - Journal of Chinese Philosophy 38 (4):669-672.
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  11. Onto-Hermeneutics, Ethics, and Nature in The Yijing.Eric S. Nelson - 2011 - Journal of Chinese Philosophy 38 (3):335-338.
  12. Byl Lao-c' taoistou? Kirklandova vyzva.Daniel D. Novotný - 2010 - Fragmenta Ioannea (3):231–242.
    Názory na historickou identitu Laoziho a na vznik a výklad Dao De Jingu se v průběhu dvacátého století silně rozrůznily. V tomto článku nejprve stručně představuji tradiční a modifikovaně-tradiční náhled na Laoziho a Dao De Jing. Poté se obšírněji věnuji genesi taoismu podle Russella Kirklanda. Tento americký badatel ve své knize Taoism: The Enduring Tradition (2004) syntetickým způsobem předkládá výsledky mnoha specializovaných studií, vedených historicko-kritickou metodou známou např. z biblické hermeneutiky. Kirkland hájí mj. následující čtyři teze: (1) Laozi je fiktivní (...)
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  13. Liu, Xiaogan 劉笑敢, interpretation and orientation 詮釋與定向.Yinghua Li 李英华 - 2010 - Dao: A Journal of Comparative Philosophy 9 (3):367-379.
  14. (1 other version)Li, Youzheng 李幼蒸, a hermeneutics of the Ren-learning: A structural analysis of confucian ethics 仁學解釋學 : 孔孟倫理學結構分析.Yanming An - 2009 - Dao: A Journal of Comparative Philosophy 8 (3):341-344.
  15. Leibniz and China: Religion, Hermeneutics, and Enlightenment.Eric S. Nelson - 2009 - Religion in the Age of Enlightenment (RAE) 1: 277-300.
  16. Chinese Philosophy and Woman: Is Reconciliation Possible?Ann A. Pang-White - 2009 - American Philosophical Association Newsletter 9 (1):1-2.
    Is a reconciliation possible between Chinese philosophy and woman when taking into account infamous gender-oppressive cultural practices such as foot-binding, concubinage, etc., in premodern Chinese societies? The article tackles the complexity of the subject by calling the readers' attention to texts from Confucian classics that indeed support intellectual equality of the sexes and classless access to education, while noting diverging historical cultural evidences of women's education and their social status in premodern, modern, and postmodern Chinese societies. The article challenges the (...)
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  17. Change Beyond Syncretism: Ouyi Zhixu’s () Buddhist Hermeneutics of the Yijing ().Yuet Keung Lo - 2008 - Journal of Chinese Philosophy 35 (2):273-295.
  18. Wu's cultural hermeneutics : interpretation of the other.Huang Yong - 2008 - In Jay Goulding (ed.), China-West interculture: toward the philosophy of world integration: essays on Wu Kuang-Ming's thinking. New York: Global Scholarly Publications.
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  19. (1 other version)On human consciousness in classical chinese philosophy: Developing onto-hermeneutics of the human person.Chung-Ying Cheng - 2007 - Journal of Chinese Philosophy 34 (s1):9-32.
  20. Religious hermeneutics: Text and truth in neo-confucian Readings of the yijing.On-Cho Ng - 2007 - Journal of Chinese Philosophy 34 (1):5-24.
  21. Toward a Hermeneutic Turn in Chinese Philosophy: Western Theory, Confucian Tradition, and CHENG Chung-ying’s Onto-hermeneutics.On-cho Ng - 2007 - Dao: A Journal of Comparative Philosophy 6 (4):383-395.
    Chung-ying’s project of onto-hermeneutics draws in order to shed light on the relations between ontology and epistemology in the hermeneutic act. In the process, not only will we be thinking with Cheng and some Western hermeneutic theorists, but we will also be thinking through history by examining the Confucian act of reading. To the extent that any hermeneutic exercise, in accordance with Cheng’s construal, cannot merely be a disembodied act of theoretical knowing but is also moral effort that entails personal (...)
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  22. (1 other version)To catch a thief: Zhu XI (1130–1200) and the hermeneutic art.John H. Berthrong - 2006 - Journal of Chinese Philosophy 33 (s1):145-159.
  23. Analogy and Comparative Philosophy: A Hermeneutic Retrieval of Confucius and Aquinas.Ann A. Pang-White - 2006 - Society of Asian and Comparative Philosophy Forum 23.
  24. Knowledge and interpretation: A hermeneutical study of wisdom in early confucian and israelite traditions.Xinzhong Yao - 2005 - Journal of Chinese Philosophy 32 (2):297-311.
  25. (1 other version)Word and gesture: On Xuan-school hermeneutics of the analects.Robert Ashmore - 2004 - Philosophy East and West 54 (4):458-488.
    This is an attempt to assemble the fragmentary remains of xuan-school Analects commentary so as to articulate the broad coherence of a xuan-school style of interpretation of that text. A model of "gestural language" is proposed as a way of seeing the overall thrust of interpretive approaches to this text by commentators from Wang Bi in the mid-third century to Huang Kan in the first half of the sixth. This xuan-school approach to reading the Analects is of considerable interest in (...)
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  26. Logos of dao : The primal logic of translatability.Ashok Gangadean - 2002 - Asian Philosophy 12 (3):213 – 221.
    In these reflections I attempt to re-situate the philosophical concerns and challenges of interpretation and translation between worlds in the more expansive context of the global philosophy of worldviews, which probes more deeply into the universal common ground of diverse worlds as they have evolved through the ages. This global space in which widely diverse worldviews (cultures, religions, ideologies, cosmologies, disciplinary narratives, interpretations, translations ) meet and interact opens new horizons and frontiers in exploring the hermeneutical, logical and ontological conditions (...)
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  27. The crisis of hermeneutical consciousness in modern china.Lujun Yin - 1990 - Journal of Chinese Philosophy 17 (4):401-425.