I feel very honoured to be able to attend this international conference entitled 'Criticism and the Growth of Knowledge: 20 Years After' dedicated to the memory of Imre Lakatos. I am grateful to Prof. Kostas Gavroglou, Secretary of the Organizing Committee, for his invitation. Today I want to use this chance to give a brief account of the dissemination of Lakatos's doctrines in China. Although Lakatos was already famous in Western academic circles of philosophy of science as early as the (...) 1960s because of his distinguished contributions to both the philosophy of mathematics and the philosophy of science, yet his doctrines began their dissemination in China only after the beginning of the 1980s.1 In 1979, when I worked in the Institute of Philosophy, Chinese Academy of Social Sciences (CASS), I started Ziran Kexue Zhexue Wenti Congkan (Journal for Philosophical Problems in Natural Sciences), and held the post of editor-in-chief. The second issue of 1980 (appearing on June 25, 1980) published the following papers by Lakatos. (1) 'The Methodology of Scientific Research Programmes' (translated passages by Qui Renzong, read and revised by Fan Dainian from Philosophical Papers, Vol. 1, Cambridge University Press, 1978, pp. 47-52,68-72). (2) 'A Renaissance of Empiricism in the Recent Philosophy of Mathematics?' (Translated by Lin Xiashui, read and revised by Qiu Renzong from British Journal for the Philosophy of Science, 27, pp. 201-23, 1976) The second part of this paper was published in the third issue of the same journal (appearing on September 25, 1976). These are probably the first translations of Lakatos' papers to appear in China. (shrink)

This landmark work provides a systematic introduction to systems of modal logic and stands as the first presentation of what have become central ideas in philosophy of language and metaphysics, from the "new theory of reference" and non-linguistic necessity and essentialism to "Kripke semantics.".

In the Spring and Autumn and Warring States periods, scholarship flourished and the hundred schools contended. The term "the hundred schools" is of ancient origin.

How should the philosophical thought of the past be treated? Is the philosophical thought of the past two thousand years to be treated simply as an object of criticism, or does it contain a content that is worth inheriting and continuing? Those of us who are studying the history of philosophy must, in the process of our research, resolve this question, or at least we must have a clear understanding of this problem.

In the era of the Warring States, the school of Confucianism and the school of Mohism were acclaimed, equally and at the same time, as the two "prominent teachings" of Chinese thought. Nonetheless, by the time of the Han dynasty, the teaching of Mohism had receded and become terminated. On the other hand, while the school of Daoism was originally an eremetic school and was not considered a "prominent teaching," it nonetheless had widespread influence in China. Since the Han dynasty, (...) Confucianism became the dominant ideology in Chinese society. At the same time, the teachings of the Daoists also continued to grow and prosper, and became an important supplement to Confucianism. In any event, the philosophical ideas of both the Confucian school and the school of Daoism had major, profound, and longlasting impact on the development and evolution of China's traditional culture. (shrink)

The articles in this collection were all selected from the first five volumes of the Journal of Dialectics of Nature published by the Chinese Academy of Sciences between 1979 and 1985. The Journal was established in 1979 as a comprehensive theoretical publication concerning the history, philosophy and sociology of the natural sciences. It began publication as a response to China's reform, particularly the policy of opening to the outside world. Chinese scholars began to undertake distinctive, original research in these fields. (...) This collection provides a cross-section of their efforts during the initial phase. To enable western scholars to understand the historical process of this change in Chinese academics, Yu Guangyuan's `On the Emancipation of the Mind' and Xu Liangying's `Essay on the Role of Science and Democracy in Society' have been included in this collection. Three of the papers included on the philosophy of science are discussions of philosophical issues in cosmology and biology by scientists themselves. The remaining four are written by philosophers of science and discuss information and cognition, homeostasis and Chinese traditional medicine, the I Ching (Yi Jing) and mathematics, etc. Papers have been selected on the history of both classical and modern science and technology, the most distinctive of which are macro-comparisons of the development of science in China and the west. Some papers discuss the issue of the demarcation of periods in the history of science, the history of ancient Chinese mathematics, astronomy, metallurgy, machinery, medicine, etc. Others discuss the history of modern physics and biology, the history of historiography of science in China and the history of regional development of Chinese science and technology. Also included are biographies of three post-eighteenth-century Chinese scholars, Li Shanlan (1811-1882), Hua Hengfang (1833–1902), and Cai Yuanpei (1868–1940), who contributed greatly to the introduction of western science and scholarship to China. In addition, three short papers have been included introducing the interactions between Chinese scholars and three great western scientists, Niels Bohr, Norbert Wiener, and Robert A. Millikan. (shrink)

Appearing in English for the first time, Schelling’s 1842 lectures develop the idea that many philosophical concepts are born of religious-mythological notions.

This book is both a good introduction to Chinese philosophy and an invaluable reference tool for sinologists. Comments by important Chinese thinkers are arranged around sixty-four key concepts to illustrate their meaning and use through twenty-five centuries of Chinese philosophy. This unique guide was prepared by Zhang Dainian, one of China's most famous living philosophers. Zhang reaches back to include concepts in use before the oracle bones (c. 1350-1100 B.C.)-what could be called a philosophical "prehistory." But the focus of (...) the work is those concepts that gained currency in classical Chinese philosophy, especially those whose meanings are deeper and more difficult to grasp. Translated and edited by Edmund Ryden in consultation with the author, the book also includes helpful introductory commentary by Ryden for each section. (shrink)

With precision and profundity born of 30 years of devoted study, John Boyle offers an essential introduction to St. Thomas Aquinas on Scripture, shedding helpful light on the goals, methods, and commitments that animate the Angelic Doctor's engagement with the sacred page. Because the genius of St. Thomas's approach to the Bible lies not so much in its novelty but rather in the fidelity and clarity with which he recapitulates the riches of the preceding interpretive Tradition, this initiation into St. (...) Thomas's vision of Scripture is itself an orientation to the Church's vision of Scripture, from the Fathers through and beyond the Middle Ages. St. Thomas's embeddedness within the Church's Tradition and his own historical context is integral to his approach to Scripture, yet it sets him at some distance from modern readers, for whom his interpretive vision may seem perplexing or even impenetrable. In this Primer, Boyle first provides an acclimation to this medieval context through a survey and explanation of pertinent technical terminology used by St. Thomas and characteristic of the scholastic theology of the time. With an eye to the medieval practice of considering Scripture according to the fourfold division of causes, Boyle builds on this initial foundation by exploring in turn St. Thomas's accounts of the end or use of Scripture (final cause), its divine and human authorship (efficient cause), its order and division (material cause), and its literary styles or genres (formal cause). Drawing on writings from across St. Thomas's corpus, but especially his work On the Commendation and Division of Sacred Scripture and the prologues to his biblical commentaries, Boyle masterfully elucidates both the hermeneutical principles and deep wisdom of the Angelic Doctor's approach to Scripture, imparting invaluable guidance not only for reading and understanding St. Thomas and other great masters of the Tradition, but also-and ultimately-for understanding Scripture in light of this Tradition and reading it with greater benefit and joy. (shrink)

This book is both a good introduction to Chinese philosophy and an invaluable reference tool for sinologists. Comments by important Chinese thinkers are arranged around sixty-four key concepts to illustrate their meaning and use through twenty-five centuries of Chinese philosophy. This unique guide was prepared by Zhang Dainian, one of China’s most famous living philosophers. Zhang reaches back to include concepts in use before the oracle bones —what could be called a philosophical “prehistory.” But the focus of the work (...) is those concepts that gained currency in classical Chinese philosophy, especially those whose meanings are deeper and more difficult to grasp. Translated and edited by Edmund Ryden in consultation with the author, the book also includes helpful introductory commentary by Ryden for each section. (shrink)

"The chief business of twentieth-century philosophy” is “to reckon with twentieth-century history," claimed R. G. Collingwood. In this remarkable collection of essays, Frank Ankersmit demonstrates the prescience of that remark and goes a long way toward meeting its challenge. Responding to the work of Hayden White, Arthur Danto, and Hans-Georg Gadamer, he examines such issues as the difference between historical representation and artistic expression, the status of metaphor in historical description, and the relation of postmodernism to historicism. Ankersmit's fluent grasp (...) of European thought and his ability to incorporate concepts from literary theory, art history, the philosophy of science, and political thought into his analyses assure that this collection will interest readers throughout the humanities. (shrink)

本辞典收词3600余条, 120余万字. 分类编排, 全书分为生平事迹, 思体系, 典籍文献, 弟子后学, 历史背景, 孔学在先秦乃至近代以来流传, 孔学在海外流传等类, 每类下又各有许多栏目, 如生平事迹中包括称谓封号, 祖先亲属, 事迹传说, 文物遗迹等内容.

中华文明能于艰难困苦之中存亡继绝，延绵至今，与中国哲学的精神特质密切相关，而中国伦理思想不单是中国哲学的核心内容，也是体现其精神特质的典型样式。所谓“伦理中国”，便是关于中国的合理想象和美好期许。 《中华六家道德学说精要：伦理中国》将儒、道、墨、法四家及佛、道两教中的相关伦理学说专门提取出来，对其演进流变历程作细致辨析，对其价值意义积淀作深入探讨，旨在沟通传统与现代，接续理论架构和生活实践，于深 沉历史之上，开拓晴朗壮丽的未来。.

本书以向历史借鉴智慧为出发点，以人为本，从探寻人类生活基本问题出发，解读中国国学的优良传统及核心价值。在中国人五千年的历程中爬梳剔抉，把国学的精华复活在当代人的面前，蕴含着中华文明的博大精深，也浸透着 一代国学大师的睿智灼见，是中国经典国学智慧与当今精神生活所需的融会贯通。.

由张岱山主编的这本《中国哲学大辞典》选收中国哲学方面的术语、学说、范畴、学派、组织、事物、会议、人物、著作、刊物等词目约6700条。本辞典所收词目,包括中国哲学的各个阶段以及各个分支.