On the seventh page of the People's Daily for April 15, 1958, Ma T'e published an article entitled "Discussions of Problems of Logic." In his conclusion he critically evaluates many people and even classifies me as a revisionist who must be criticized. I have studied this article closely and feel that it is shot through with difficulties.

This book explains the general intellectual climate of the early Ch'ing period, and the political and cultural characteristics of the Ch'ing regime at the time. Professor Huang brings to life the book's central characters, Li Fu and the three great emperors - K'ang-hsi, Yung-cheng, and Chien-lung - whom he served. Although the author's main concern is to explain the contributions of Li Fu to the Lu-Wang school of Confucianism, he also gives a clearly written account of the Lu-Wang and Ch'eng-Chu (...) schools from the twelfth century to the eighteenth. In a clear, succinct style, Huang explains the historical differences between the Ch'eng-Chu and Lu-Wang schools without sacrificing the subtleties of either. The book culminates in a discussion of the hero-emperor K'ang-hsi's appropriation of the 'Tradition of the Way' from his intellectual officials, which denied them their traditional role as moral censors and critics of the emperor's exercise of authority. (shrink)

Everybody knows that the Revolution of 1911 was an anti-imperialist and antifeudal democratic revolution led by the revolutionary and democratic group of the bourgeoisie in the period of the old democratic revolution in China. The leader of that revolution was Sun Yat-sen, and the guiding ideology was his old Three People's Principles. It is well known that Chairman Mao has made a series of scientific appraisals of these facts, but the newspapers and magazines controlled by the anti-Party clique of Wang (...) Hung-wen, Chang Ch'un-ch'iao, Chiang Ch'ing and Yao Wen-yuan openly oppose Chairman Mao's scientific appraisals, betraying the fundamental principles of Marxism, distorting the Revolution of 1911 as a struggle between Confucians and Legalists, and replacing Sun Yat-sen as the standard-bearer of the revolution with Chang T'ai-yen, who played first an active and then a devastating role in the revolution. All this is part of the clique's attack on the Party in order to usurp the Party, seize power, restore capitalism and fabricate the "history" of the struggle between the Confucians and the Legalists. (shrink)

1. Tonga ilbo 1920-1929-yŏn -- 2. Tonga ilbo 1930-1940-yŏn -- 3. Chosŏn ilbo 1920-1929-yŏn -- 4. Chosŏn ilbo 1930-1940-yŏn -- 5. Kit'a sinmun 1920-1940-yŏn (Maeil sinbo, Chosŏn chungang ilbo, Chungoe ilbo, Sidae ilbo) -- 6. Chapchi (Kat'ollik ch'ŏngnyŏn, Kaebyŏk, Kongdo, Taejung kongnon, Taehan Hakhoe wŏlbo, Tonggwang, Pyŏlgŏngon, Pulgyo, Pulgyo Chinhŭnghoe wŏlbo, Pip'an) -- 7. Chapchi (Samch'ŏlli, Sŏbuk Hakhoe wŏlbo, Sin'gyedan, Sindonga, Sinmun'gye, Sinmin kongnon, Sinsaeng, Sinsaenghwal, Sinch'ŏnji, Sinhŭng) -- 8. Chapchi (Sinhŭng, Yŏsi, Yŏnhŭi, Yudo, Inmun P'yŏngnon, Irwŏl sibo) -- 9. (...) Chapchi (Irwŏl sibo, Chogwang, Chosŏn chigwang, Ch'ŏndogyohoe wŏlbo, Ch'ŏrhak) -- 10. Chapchi (Ch'ŏrhak, Ch'ŏngnyŏn, Ch'ŏngsaekchi, Ch'ŏngch'un, Ch'unch'u, Ch'wisan porim, Haktŭng, Hakchigwang, Hyŏndae p'yŏngnon) -- 11. Kŭndae Han'guk ch'ŏrhak hyŏngsŏng ŭi p'unggyŏng kwa chihyŏngdo, Ilche kangjŏmgi 'sinmun' chosa rŭl t'onghaesŏ -- 12. Kŭndae Han'guk ch'ŏrhak hyŏngsŏng ŭi ŏnsŏl konggan, Ilche kangjŏmgi 'chapchi' chosa rŭl t'onghaesŏ -- 13. Ilche kangjŏmgi Han'guk ch'ŏrhakcha chuyo inmul haesŏl (purok, Ilche kangjŏmgi sinmun, chapchi surok ch'ŏrhak kwallyŏn kisa ch'ongmongnok). (shrink)

Compiled in the twelfth century A.D. by Chu Hsi, leading exponent of Neo-Confucianism, with the assistance of Lü Tsu-Ch'ien, Chin-ssu Lu serves as a summary of, and introduction to, the vast literature of Neo-Confucian philosophy. Adding a more rational theoretical foundation and new methods of moral cultivation and study to traditional thought and practice, Neo-Confucianism has exercised great influence upon thought and social life in East Asia in the past six hundred years. As the classical statement of this philosophy, this (...) anthology brings together passages from Chou Tun-i, Ch'eng Hao and Ch'eng I, and Chang Tsai on the Way, Learning, and Self-improvement, as well as assessments of the character of Sages and Worthies; also included is a chapter on the doctrines of Buddhism and Taoism, pointing out ways in which they deviated from the Confucian Way. It is a very stimulating work; indeed almost every sentence has spark and substance. Although it has been widely studied by East Asian scholars, so far in the West there has been only the translation into German by Father Olaf Graf, now virtually unobtainable. With his mastery of Chinese philosophical literature, his industriousness in research and his augmentation of the text by generous quotations from the Chinese, Japanese, and Korean commentaries, the translator has achieved extraordinary success in making the English version even more comprehensible than the original Chinese.--T. S. C. (shrink)

Dans l'immense correspondance de Leibniz son échange épistolaire avec Goldbach occupe une certaine place. 4 lettres de Leibniz à Goldbach ont été publiées à son temps par Ch.G.W. Kortholt dans les deux premiers volumes de Leibnitii Epistolae ad diversos (t. I-IV, Lipsiae, 1734-1742) et rééditées par L. Dutens (Leibniz: Opera omnia, t. 3 et 5, Genevae, 1768). Récemment on a découvert 6 lettres de Goldbach à Leibniz conservées aux Archives Centrales d'Etat des Actes Anciens (= ACAA) à Moscou et encore (...) un extrait de lettre de Leibniz à Goldbach à Hannover. Cela fait, pris ensemble, une jolie collection de 11 lettres dont la traduction russe fut publiée en 1983. Nous en présentons maintenant le texte original latin avec une brève introduction et des notes. Une lettre, comme on va voir, y manque. (shrink)

Compiled in the twelfth century A.D. by Chu Hsi, leading exponent of Neo-Confucianism, with the assistance of Lü Tsu-Ch'ien, Chin-ssu Lu serves as a summary of, and introduction to, the vast literature of Neo-Confucian philosophy. Adding a more rational theoretical foundation and new methods of moral cultivation and study to traditional thought and practice, Neo-Confucianism has exercised great influence upon thought and social life in East Asia in the past six hundred years. As the classical statement of this philosophy, this (...) anthology brings together passages from Chou Tun-i, Ch'eng Hao and Ch'eng I, and Chang Tsai on the Way, Learning, and Self-improvement, as well as assessments of the character of Sages and Worthies; also included is a chapter on the doctrines of Buddhism and Taoism, pointing out ways in which they deviated from the Confucian Way. It is a very stimulating work; indeed almost every sentence has spark and substance. Although it has been widely studied by East Asian scholars, so far in the West there has been only the translation into German by Father Olaf Graf, now virtually unobtainable. With his mastery of Chinese philosophical literature, his industriousness in research and his augmentation of the text by generous quotations from the Chinese, Japanese, and Korean commentaries, the translator has achieved extraordinary success in making the English version even more comprehensible than the original Chinese.--T. S. C. (shrink)

The "gang of four" — Wang Hung-wen, Chang Ch'un-ch'iao, Chiang Ch'ing and Yao Wen-yuan — have created great chaos by confusing the relations between ourselves and the enemy, obliterating the differences between the two kinds of contradiction, wrecking Chairman Mao's policy of uniting with, educating and reforming intellectuals, calling intellectuals the "stinking number nine," smothering the revolutionary initiative of the broad masses of intellectuals, and destroying the ranks of revolutionary intellectuals.

Having read the works of Wang Ch'ung [A.D. 27-c. 100], I realized that they need to be recapitulated. Here I shall evaluate Wang Ch'ung and his thought and present what I feel to be the real significance that Wang Ch'ung's thought still has today.