In _Xiong Shili’s Understanding of Reality and Function, 1920-1937_, SANG Yu presents a detailed examination and analysis of how Xiong Shili gradually established his philosophical system of Reality and Function, a key conceptual polarity in traditional Chinese philosophy.

Woran liegt es, dass trotz Hegels Behauptung, die spekulative Logik sei die eigentliche Metaphysik, ein Zwiespalt zwischen der metaphysischen Lesart und der nicht-metaphysischen bzw. transzendentalphilosophischen Lesart der Wissenschaft der Logik in der Hegelforschung zum Vorschein gekommen ist? Was für eine systematische Untersuchung der Wissenschaft der Logik wird methodologisch Hegels metaphysischem Anspruch gerecht? Anhand eines Überblicks über Hegels gesamte logische und enzyklopädische Philosophie versucht Zhili Xiong sowohl eine begleitende Lektüre für Hegel-Anfänger als auch eine erweiterte epistemische Lesart der Hegelschen Metaphysik (...) für Hegel-Kenner anzubieten. (shrink)

In China, Xiong Shili 熊十力 is typically regarded as one of the most important Chinese philosophers of the twentieth century. The focus of this paper is Xiong’s monistic ontology and draws its findings principally from the 1932 literary edition of his New Treatise on Nothing but Consciousness. Xiong’s New Treatise is the first substantive attempt to respond to the modernist challenge of providing Chinese philosophy with ‘system,’ and he did this in the form of an ontology. The (...) New Treatise consists of an interpretive summary and discussion of key Yogācāra teachings that feature in Cheng weishi lun; a sustained critique of views Xiong attributes to the sixth-century Yogācāra master Dharmapāla; and a synthesis of Yogācāra thought with ideas derived from Madhyamaka Buddhism, various Sinitic traditions of Buddhism, the Book of Change, Laozi and Zhuangzi, and from Chinese Neo-Confucian thinkers associated with the Lu-Wang wing of Neo-Confucian philosophy, as well as Zhu Xi. Xiong was very much a syncretist. I seek to explain why Xiong insisted that reality cannot be sought independent of phenomena despite his also claiming that phenomena are not real. The first and major part of the paper introduces Xiong’s critique of Yogācāra accounts of consciousness. The second part introduces his understanding of the doctrine of emptiness. I also trace the connection between Xiong’s understanding and how the concept of emptiness was understood in Tathāgatagarbha school of Sinitic Buddhism. I do not address the Confucian elements in his thought—the Buddhist elements are complex enough. (shrink)

Exemplary Figures (sometimes translated as Model Sayings) is an unabridged, annotated translation of Fayan, one of three major works by the Chinese court poet-philosopher Yang Xiong (53 BCE-18 CE). Yang sought to "renew the old" by patterning these works on earlier classics, drawing inspiration from the Confucian Analects for Exemplary Figures. In this philosophical masterwork, constructed as a dialogue, Yang poses and then answers questions on philosophical, political, ethical, and literary matters. Michael Nylan's rendering of this text, which is (...) laden with word play and is extraordinarily difficult to translate, is a joy to read-at turns wise, cautionary, and playful. (shrink)

As studies continue to accumulate on leader humility, it has become clear that humility in a leader is largely beneficial to his or her followers. While the majority of the empirical research on this topic has demonstrated the positive effects of leader humility, this study challenges that consensus by arguing that a leader’s humble behavior can have contradictory outcomes in followers’ voice behavior. Drawing on attachment theory, we develop a model which takes into account the ways in which leader humility (...) influences the seemingly contradictory voice behavior of followers, i.e., inducing challenging voice, and defensive voice depending on the followers’ sense of security as reflected by feeling trusted and self-efficacy for voice. The results of this empirical study confirm that leader humility influences followers’ voice in a contradictory way through their sense of security. (shrink)

This book, the first English translation of what many consider to be the most original work of Chinese philosophy produced in the twentieth century, draws from Buddhist and Confucian philosophy to develop a critical inquiry into the relation between the ontological and the phenomenal. This annotated edition examines Xiong Shili’s complex engagement with Buddhist thought and the legacy of Xiong’s thought in New Confucian philosophy. It will be an indispensable resource for students of Eastern philosophy and Chinese intellectual (...) history, as well as for philosophers who may not be familiar with the Chinese tradition. (shrink)

The concept of Tao occupies a core position in Taoism and even the entire Chinese classical philosophy. For philosophical Taoism, ‘Tao’ is the ultimate reality. Therefore, exploring Taoist epistemology, its role in governance, education and self-cultivation is necessary. The only way that can be approached beyond human ability to fathom ‘Tao’ is beyond mere reasoning or words. Thus, the basic guiding principles behind Taoism for approaching Tao are ‘no action’ and ‘no words’. In traditional Chinese philosophy, following Tao to cultivate (...) oneself is teaching, so as Taoism advocates the teaching of non-action beyond words. The educational thought of Taoist also strongly dismisses the notion of ‘learning’, which is at odds with the Confucians and majority of Westerns. However, Taoism does not negate the importance of learning to attain knowledge, while only opposes the so-called knowledge that is cumbersome, limited, rigid and antagonistic. According to the Taoist thought, children like all human beings are guided naturally and attain fulfillment in harmony with the rest of the world. Enlightenment is a continual and constant process that can be attained by gradual self-transformation until the Tao is realized. Teaching without words seems to be a negative method, while it actually possesses significance. Excessive addiction to knowledge and efficiency drifts modern education away from Taoism. Excavating the educational significance of Taoist ancient philosophical heritage can facilitate us understanding the true nature of education. (shrink)

現代新儒學開山者熊十力經典代表作！ -------------------------------- 本書是熊十力的代表作，標示其哲學思想體系正式成形。 本書內容原以文言文寫成，為熊十力於民國十一年在北京大學講授佛教「唯識學」過程中，對唯識學漸由懷疑而至批判，最終開創其別出心裁的「新唯識論」哲學體系。經過多次修撰，於民國二十一年出版《新唯識論》文言文本 。民國二十七年起，將《新唯識論》譯為語體文，於民國三十三年正式出版語體文本。 書中，熊十力繼承唯識宗「萬法唯識」思想，認為「識」或「本心」為宇宙本體、萬化根源，並在唯識宗「阿賴耶識」、「種子」說的層層破斥基礎上，建立其「體用不二」本體論，亦由此出發，獨創「翕闢成變」宇宙論及「性 量分殊」認識論，構成其哲學思想體系。 《新唯識論》以佛家思想出發，兼融各家學說，亦吸取西洋哲學觀點，加以分析、評論，正如熊十力自評本書為「自成體系，入乎眾家，出乎眾家，圓融無礙也」。.

本书主要分为善之柔:好水热土润身心、善之骨:嘉言义举多贤良、善之雅:诗情画意满雄安、善之纯:矢志不渝家国情四个部分,每一部分又分为两个小节,内容包括:上善若水、源头活水、尚善先贤、嘉言善行、美善荷风、 诗情渔歌、兼善天下、从善如流。.

本书从唐朝一桩谋杀案讲起,通过大量生动的历史案例,运用翔实考据和缜密逻辑,揭示了上溯至春秋时代的中国经典文化,包括春秋"一经三传",论语老子等,是如何在皇权政治下被扭曲成了权力的工具的.

王學不是“陽儒陰釋”，而是儒學的一種新形態；它與佛教禪宗相似或相同是因為兩者都把“道”內在化了。同時，它也不是“儒體佛用”，確切地說，它是“儒因佛緣”，即它是在“成為聖人”這一儒學的動因中生髮出來的， 佛教因素在其形成過程中只是起了助緣的作用；經過改造的佛教因素成為王學的有機成分，但不是核心要素。.

犯罪判罰，天經地義 而在這眾人習以為常的「天經地義」之外 我們是不是忽略了法何以為法 以及其他與「人」更緊密的關聯？ 以自己權益／利益為先的人，應該受到指責嗎？ 被迫殺人的人，和教唆殺人的人，誰該負的責任比較大？ 當法律與宗教衝突時，孰先孰後？ 司法判決除了讓犯錯的人得到懲罰之外，對其他人有什麼意義？ 已經不合時宜的法條，為什麼還要繼續使用它？ 一九六○年由美國芝加哥大學發軔的「法經濟學」（或「法律的經濟分析」），對法學提出截然不同的解釋，於法學「重新發明輪子」（reinventing the wheel），如今，「法經濟學」在各級法院和最高法院裡，已然高居廳堂之上。 於兩岸三地享有高知名度之經濟學者熊秉元，在本書中以日常的提問為引，深入淺出地利用經濟分析的基本架構處理各種法學問題，包括闡釋最抽象、層次最高的核心――「正義」的概念，且書中諸多理論皆奠基於真實世界，明 確提出「實證法學」（apositive the ory of law）的概念，並和傳統「規範法學」（anormative the ory of law）相對照，在現行類似之法經濟學分析方法上甚有新意。.

本书分别对熊十力、陈寅恪、钱钟书的阐释思想进行专门探讨和比较研究。他们的阐释思想分别代表了20世纪中国哲学、史学、文学三个学科的阐释思想所曾达到的最高成就。.

The article mainly tries to discuss the dialogue between China and Western countries from the aspect of logic. There were three sources of logic, including formal logic in ancient Greek, logic in Early Qin of China as well as logic in ancient India. While, among all the schools in ancient China, Mohist and Virtuoso valued logic most. But as the rulers of Han Dynasty only paid their homage to Confucianism, the two schools gradually sank, logic in Early Qin of China (...) discontinued, without entering the main headstream of logic development worldwide. Later, logic in China had little influence on Chinese society although Indian logic was introduced in Tang Dynasty, a scholar-bureaucrat named Zhizao Li in Ming Dynasty, translated logic textbook Discussion of Name and Science, and German philosopher G.W. Leibniz explained Chinese changing theory with binary system. In the early 1900s, during the process of introducing western science, logic, regarded as the basis of science and a tool of scientific research, was highly valued by Chinese scholars, in fact, western logic entered China through two channels. After Chinese scholars learnt from western logic, they made their contribution to the development of logic. (shrink)

?法律追求公平正義；經濟尋找成本效益 法律強調除弊；經濟旨在興利 透過這場法律與經濟的對話，把效率的概念引進法學， 除有助於思辨論述，也將使正義的概念更有操作性 相對於法學，經濟學是一門年輕的學科，因性質使然，已對傳統法學帶來巨大衝擊。經濟分析為法學的工具箱裡添增了新的工具，也逐漸改變法學的根本性質。 知名經濟學者熊秉元致力於架構經濟學與法律學的橋樑，對於法律經濟學在兩岸三地生根和發展，作出了卓越的貢獻。? 法律經濟學或法律經濟分析，於六○年代興起於美國，成為當代顯學。熊秉元教授扼要說明法律經濟學的旨趣，回顧其發展歷史，並且引用不少英美法上的著名案例，說明如何以經濟上的效率來處理法律上正義的內涵，深具啟示 性。 熊秉元教授試著於以平實、精確、有趣、深入淺出的文字，闡釋經濟行為、成本、物權、債權等概念的關係，建構一套嚴謹的經濟分析架構，用於討論正義、權利義務、債權物權等法律問題。這些問題的提出和處理方式，顯示經 濟學上的效率和司法學上的正義確有密切的關聯，及互相啟發之處。 【名家推薦】 王澤鑑（台大法律系名譽教授） 林輝煌（法務部政務次長） 潘維大（東吳大學校長）? 蘇永欽（司法院副院長） 出版社 商周出版(城邦).