The current piano curriculum, according to conventional wisdom, is a product of the western music education system, which accords Chinese traditional culture with less importance. Most of the methods and tools used in today's collegiate piano programs are Western-based, often ignoring traditional musical traditions. However, it is widely acknowledged that piano music plays a key role in the culture of music and that it is closely related to traditional culture and art. Examining the impact of Chinese (...) traditional philosophy on collegiate piano instruction and performance is the main objective of the present research. The study makes use of an empirical method by conducting a survey and gathering information using a questionnaire. 174 students from six Chinese institutions participated in the current research. Students were split into two groups as a result of the training methodology. 87 students in the experimental group studied using a previously developed curriculum to advance Chinese traditional music culture, whereas 87 students in the control group took piano lessons using the standard curriculum. We used the student’s t-test and Chi-square test for statistical analysis. Since it demonstrates how traditional Chinese philosophy is successfully promoted in educational contexts, the present study is significant from both an academic and a practical standpoint. (shrink)

Every philosophical mode has a unique conceptual system. Qi has consistently been a fundamental part of ancient Chinese philosophy, and its significance is obvious. Guided by the idea of re-evaluating all values, Yan Fu, who was deeply influenced by Western philosophy and logic, used reverse analogical interpretation to present a new explanation of the traditional Chinese concept of qi. Qi thus evolved into basic physical particles. Yan’s philosophical effort has great significance: The logical ambiguity that had haunted (...) qi was overcome. However, qi gradually evolved into a particular existence as it was Westernized. It completely lost its internal flavor as indigenous Chinese philosophy. Its previous philosophical abstraction and universality diminished and at the same time it was not Westernized into the pure concept of Hegel’s philosophy. (shrink)

This paper aims at analyzing the distinctive features of the western and Chinese philosophies, which underlie the western and Chinese cultures. Westerners focus on the form, and they are deeply influenced by geometry and materialized philosophies. Meanwhile, Chinese people focus on connotation, and they are greatly influenced by the yin-and-yang principle.

In lieu of an abstract, here is a brief excerpt of the content:Is "Chinese Philosophy" a Proper Name?A Response to Rein RaudCarine DefoortIn the preface to his Outline of the History of Chinese Philosophy, Hu Shi wrote: "Today, the two main branches of philosophy meet and influence each other. Whether or not in fifty years or one hundred a sort of world philosophy will finally arise cannot yet be ascertained."1 Although uncertain, Hu was still hopeful, since he believed (...) that the two major traditions of modern world philosophy, founded in Europe and China, had finally met. That was in 1919. Now, almost a century later, we can respond to Hu's speculation with relative certainty: a world philosophy has not arisen and is not on the rise. In fact, the situation is much worse: Chinese ancient thought is not even considered "philosophy" by most Western specialists in the field.For Feng Youlan, Hu's contemporary, this lack of recognition had become a major frustration by the end of his life. Feng earnestly felt that "parts of classical Chinese philosophy have a contribution to make to the elevating of man's spiritual sphere and in solving universal problems in human life."2 But on the last page of the last volume of his New Edition of the History of Chinese Philosophy, completed a few weeks before his death in November 1990, Feng concluded that Western philosophers had not even begun to consider ancient Chinese thought to be worthy of their attention: "Chinese traditional philosophy has always been regarded as a part of sinological studies and is considered as having no relation to philosophy."3 Feng's sentiment is still widely shared today; for instance, in the Yearbook of Chinese Philosophy for 2001, Zheng Jiadong remarks that "in the West, especially in Europe, the legitimacy of 'Chinese philosophy' has always been questioned; 'Chinese philosophy' [End Page 625] has to a large extent been considered a strange thing of questionable antecedents."4 Others confirm that "Chinese thinking has been all but excluded from the discipline of philosophy in Western seats of learning."5Indeed, various eminent European philosophers, such as Kant, Hegel, Husserl, Heidegger, and, more recently, Jacques Derrida on his visit to Shanghai in 2001,6 have proclaimed that ancient Chinese thought is not really philosophy. Kant, for example, stated that "Philosophy is not to be found in the whole Orient.... Their teacher Confucius teaches in his writings nothing outside a moral doctrine designed for the princes."7 Even sinology scholars sometimes wonder whether ancient Chinese thought ought to be labeled "philosophy."8 But more powerful than such explicit rejections of the legitimacy of "Chinese philosophy," which are nowadays relatively rare, is the dominant and implicit Western (especially European) view, embedded in the organization of academic conferences, journals, university curricula (as Feng Youlan remarked), and bookstores, that ancient China did not have philosophy. The average European bookstore, for instance, does not display the Laozi or Yijing on the "philosophy" shelf, but rather among various types of wisdom or practical knowledge, between Celtic myths, herbal medicine, and the art of astrology. However unobtrusive, this organizational given reveals more clearly and influentially than any contemporary scholar explicitly states, that the name "Chinese philosophy" for the Chinese masters and some Classics is not proper—or, to put it in ancient Chinese terms: this ming 名 is not zheng 正.9The twenty-first century, however, has seen strong indications of change, not in the sense that "Chinese philosophy" is now being generally accepted as one of the two main branches of world philosophy, as Hu Shi had hoped, but in the sense that the debate has been reopened, both in China and in the West. In China, the appropriateness of the label "Chinese philosophy" for ancient Chinese thought was questioned by some leading scholars in the first part of the twentieth century. But in the last decade the matter has been experienced as a crisis and challenge, and has been discussed much more broadly and vividly by Chinese academia: conferences are being dedicated to the question of the "legitimacy of 'Chinese philosophy"' (Zhongguo zhexue hefaxing 中国哲学的合法性), newspapers report on it, and some journals devote whole forums to it.10 About one hundred articles or chapters related... (shrink)

Man has to face the unknown future anytime and anywhere. For this reason, he needs to believe in the truth beyond himself. Otherwise, society will decline, decay, and never come back. Similarly, human beings are always faced with social conflicts everywhere. For this reason, he needs a legal system. Otherwise, society will disintegrate and fall apart. However, from the constitutional text, there is no uniform title and standard definition of freedom of religious belief in all countries. Countries in the west (...) are called religious freedom, while China adopts the concept of freedom of religious belief. This article will further analyze the different influences of Chinese and western religions on the law. It is worth pointing out that the living environment of law in the west is not as good as Chinese people think, and the authority of law and people's belief in law are gradually drifting away. Based on the basic theory of freedom of religious belief, this paper analyzes the different influences of Chinese and western religions on the law, analyzes the present situation and demands for legal protection of freedom of religious belief in contemporary China, and tries to put forward feasible solutions. (shrink)

Resumo: Com o aumento do intercâmbio cultural entre a China e o Ocidente, o inglês tem se tornado cada vez mais um curso obrigatório. Embora uma grande proporção de estudantes chineses tenha boa proficiência em inglês, suas habilidades comunicativas são muito pobres. Eles podem lutar para expressar-se efetivamente em inglês, devido às diferenças culturais entre a China e os países ocidentais. Como o ambiente de vida dos chineses é muito diferente do ambiente dos países ocidentais, os estudantes chineses geralmente seguem (...) sua própria cultura, enquanto aprendem inglês, ignorando a compreensão e a pesquisa das culturas de outros países. Como resultado, surgiu o chamado chinglês, no aprendizado do inglês. Superar essas dificuldades e aprender inglês mais preciso tornaram-se um desafio significativo na aprendizagem do inglês de hoje. Portanto, este artigo fornece uma análise detalhada das disparidades morais e culturais tradicionais entre a China e o mundo ocidental, explorando suas respectivas influências, positivas e negativas, na aquisição da língua inglesa. Além disso, o artigo conclui, sugerindo medidas adequadas para aumentar o impacto positivo das culturas chinesa e ocidental na aprendizagem de inglês. (shrink)

本书共分5章。主要内容包括:明末清初西学东来及其对于中国思想文化的影响、鸦片战争前后的西学输入与国人的反应、洋务时期的西学输入等.

In China, political philosophy is still a comparatively new academic discipline. While there is no such phrase as "political philosophy" in ancient Chinese texts, there are elements within them that could be considered part of that field. Central questions of Chinese ancient political philosophy include the legitimacy of the source of political power, the foundation of moral rationality for the use of political power, and the purpose of political activities. This book explores the ideas of rights, the foundations (...) of law, transference of power, democracy and other topic as debated in ancient times. Focusing on important political thinkers in Chinese history, such as Kongzi, Laozi, Xu Fuguan, Liang Qichao and Li Dazhao, the book explains characteristics that are particular to China, such as the system of abdication, the general will of the people, and the society of Great Harmony. While making comparisons between Chinese and Western political philosophy, the book also discusses how to establish a Chinese modern state and how to promote Chinese culture today so that it can influence more and more people around the world. The book will be a valuable reference for scholars of Chinese philosophy, political philosophy and Chinese culture. (shrink)

Since 1978, contemporary Chinese philosophy has entered a new stage of development. The last two decades have witnessed three hot topics: "practice," "man," and "Cultural Heritage Studies." They reflect the following major transitions: from practice as a standard to practical materialism, from humanism to the Study of Man, and from Culture mania to [Chinese] Cultural Heritage Studies mania. The first topic is an expression of the reflection and innovation going on in Marxist philosophy; the issues of the Study (...) of Man and Cultural Heritage Studies reflect the influences of modern Western philosophy and traditional Chinese philosophy. The interaction of Marxist philosophy, modern Western philosophy, and traditional Chinese philosophy is not only the major theme in contemporary Chinese philosophy, but also its promising prospect. Therefore, research into their interaction is of theoretical, as well as practical, significance. (shrink)

Philosophy is, generally speaking, divorced from real life, and therefore, monotonous and rigid. But the author maintains that philosophy must be poetic. He advocates philosophy with beautiful features. Western postmodern art is closely related to real life, so art becomes life-oriented and vitalized. Philosophy may be inspired by Western postmodern art as follows: It should philosophize about life; philosophers may use reason to argue for an art-oriented realm of life and achieve a philosophy featuring beauty. Traditional Western (...) philosophy is typical of pursuit of abstract concepts and ideals and an estrangement from the sensible world and life. To make philosophy achieve artistic beauty, we must bring to an end traditional Western philosophy. With the end of old philosophy, a new philosophy came into being with the name of “post-philosophy”. One of the features of “post-philosophy” is the union of philosophy and poetry, which is no other than making philosophy achieve artistic beauty. The union of philosophy and poetry is also an important feature of most of traditional Chinese philosophy. Traditional Chinese philosophy ,especially, that of Daoism is similar to Western post-modern art. Both of them stress the realm of life and uphold the beauty of life, mind and spirit. Since the middle of the last century, under the influence of traditional Western philosophy, Chinese philosophy lost its traditional beauty. To keep this beauty, we need to go further and understand philosophy as a discipline to upgrade the realm of life. The beauty of life realm comes before the beauty of philosophy. Therefore, Chinese philosophy needs to become life-oriented like postmodern art. Inheriting and developing Daoism philosophy while absorbing the philosophy of life shown through postmodern art, seems to be a good way for us to enhance the realm of life and pursue the beauty of philosophy. (shrink)

The research programme of the philosophy of information (PI) proposed in 2002 made it an independent area or discipline in philosophical research. The scientific concept of ‘information’ is formally accepted in philosophical inquiry. Hence a new and tool-driven philosophical discipline of PI with its interdisciplinary nature has been established. Philosophy of information is an ‘orientative’ rather than ‘cognitive’ philosophy. When PI is under consideration in the history of Western philosophy, it can be regarded as a shift of large tradition. (...) There are three large traditions at large, known as Platonic, Kantian and Leibniz-Russellian. In the discussion of the position of the possible worlds, we have modal Platonism and modal realism, but both of the theories are made in the framework of Western philosophy. In this essay, it is argued that possible worlds could be seen as worlds in information, which is then an interpretation of modal information theory (MIT). Our interpretation is made on the basis of Leibniz’s lifelong connection with China, a fact often overlooked by the Western philosophers. Possible world theory was influenced by the Neo-Confucianism flourishing since the Song Dynasty of China, the foundation of which is Yijing. It could be argued that Leibniz’s possible world theory was formulated in respect to the impact of the thoughts reflected in Yijing, in that one of the prominent features is the model-theoretic construction of theories. There are two approaches to theory construction, i.e., axiom-theoretic and model-theoretic. The origin of the former is from ancient Greece and the latter from ancient China. And they determined the different features of theoretic structures between the oriental and occidental traditions of science and technology. The tendency of the future development of science and technology is changing from the axiom-theoretic to the model-theoretic orientation, at least the two approaches being complementary each other. To some extent, this means the retrospective of tradition in the turning point of history, and some of the China’s cultural traditions might become the starting points in formulating the future Chinese philosophy of science and technology. (shrink)

Ancient Chinese philosophical conceptions of intelligence differ markedly from those in the ancient Western tradition, and also from contemporary Western conceptions. Understanding these ancient Chinese conceptions of intelligence may help us better understand how a very important culture—Chinese culture—influences people's thinking and behavior, and may also help us broaden, deepen, as well as re-examine our own conceptions of intelligence. This article reviews two ancient Chinese conceptions of intelligence–the Confucian and Taoist– and discusses their ramifications (...) for current thinking about intelligence and its role in the world. 2012 APA, all rights reserved). (shrink)

Because of rapid industrialization and urbanization, many natural resources in China have increasingly been degraded. In response to this situation, China haslearned from the United States about one of its best ideas, national parks. This idea triggers many philosophical questions. How is wilderness interpreted in theUnited States? What are the philosophical foundations for the concept of intrinsic value in wilderness? Can Chinese philosophy accept wilderness? To answer these questions, the idea of intrinsic value in wilderness and the Western (...) philosophical foundations for this idea need to be examined as well as the concept of topophilia which may better represent the Chinese people’s attitude toward nature, but which currently influences the Chinese people’s negative attitude toward wilderness. It may be possible to improve Chinese affection for wilderness in terms of topophilia by following two principles: the principle of emotion and theprinciple of practice. (shrink)

Ancient Chinese history holds a quality which has syncretized traditional thought with its cultural wealth unified of mystical and mythological figures in the background. Such that classical documents, which had begun to be written before Common Era, has directly influenced the political regime, education system and status of society in China. One of the most prominent features of these works is to propound collective knowledge about perception of cosmology, attitudes to earthiness, community standards, policy and morality. Among Five Classics (...) works of these masterpieces of Chinese philosophy, Book of Changes which stands closest to metaphysical narrative, mainly consists of the texts about prophecy. While this piece of work had been referred as a divination guide in Western Zhou Dynasty (1046-771 BC), it turned into a cosmological text that included a range of philosophical commentary during Warring States Period (475-221 BC). The mainstay of this remarkable change is the direct correlation of all the concepts and terms that characterize the worldly beyond along with the relevant text, especially yin-yang dualism, which symbolizes an extraordinary harmony in early Chinese thought. Traditional idea suggests reciprocity in which heaven, earth and man are interconnected to maintain natural order. However, the superiority attributed to human beings also brings compulsive responsibilities to idealize a compatible society. This paper aims to discuss influences of cosmological and anthropological items on human behaviors explained in prescriptive perspective. (shrink)

Bertrand Russell’s trip to China (1920–21) led him to write numerous articles about China culminating in _The Problem of China_. This paper reconsiders _The Problem of China_ using Edward Said’s discussion of Orientalism and contextualizes it with Russell’s other published and unpublished writings on China and the reactions of his Chinese contemporaries. I argue that Russell’s views reflect his prior philosophy and Western influences more than an analysis of his trip and reveal that this was what his (...) class='Hi'>Western readers wanted. Moreover, his reliance on the research of other scholars and popular writers was unusual, even at the time. He was an intellectually honest but relatively unqualified and imprecise interpreter, not a Said-style Orientalist. He recognized Orientalism, but was unable to avoid reproducing Orientalist stereotypes. These findings help us understand both how Russell processed foreign phenomena and the origins of Western perceptions of China in the 1920s. (shrink)

The collision of culture and culture is bound to affect each other. This paper discusses the influence of ancient Chinese cultural classics on European religious philosophy from the perspective of cross-cultural communication, and expounds how China has influenced western religious philosophy through the exchange history of The Two Cultures and the views of modern and contemporary scholars, as well as the views of modern and contemporary western scholars on Chinese ancient cultural classics. Cross cultural communication is (...) not only an artificially influenced communication, but also an inevitable historical event that cannot be reversed. (shrink)

The general thesis of this article is that contemporary Chinese philosophy needs to be more creative than it is.1 It proposes eight new projects for Chinese philosophy to undertake that involve creativity. But first it asks what the term "Chinese philosophy" means in the current philosophical context.To some people, it means the tradition of philosophy in China from the ancient world of the Zhou texts, the Confucians, Daoists, and other schools, through its development up to the point (...) where Western intellectual influences became prominent in the nineteenth century.2 An appendix to this conception is the attempt to recover the vitality of the historical Chinese schools after the onslaught of Western thought (and .. (shrink)

本书介绍了阿图尔·叔本华和尼采两位著名的哲学家。阿图尔·叔本华是德国唯意志论哲学家,他的哲学观、世界观、人生观带着神秘主义的和悲观主义的特点。尼采是德国伟大的哲学家。.

The article examines the influence of ancient Chinese philosophical concepts on the formation of modern piano art in China. Ancient Chinese materialistic philosophy is based on such teachings as Wu-xing and Yin-Yang, the Great Limit (Tai Chi), the eight trigrams and others. With the passage of time and the rapid development of science, these philosophical concepts not only did not lose their significance, but also had a powerful influence on the formation of modern Chinese piano creativity, deeply (...) influenced the form and cultural connotation of Chinese music, and also became the theoretical basis for the works of many modern composers. The philosophical and aesthetic Taiji system presented by composer Zhao Xiaosheng, integrated into the modern piano composition system, marked the beginning of a revolution in the field of piano art, combining the theoretical foundations of traditional Chinese philosophy and the principles of modern composition methods. The research methodology is based on philosophical and cultural analysis, musicological analysis, and semantic analysis. Of particular interest is the comparative analysis of the musical and philosophical "Tai chi composition system" by Zhao Xiaoshen, the dodecaphony of A. Schoenberg and the set theory of M. Babbitt and A. Fort, which the Chinese composer considers the sources of his creativity. The novelty of the research lies in the fact that a correlation is proposed between the key categories of ancient Chinese philosophy and modern experiments in the field of musical expression. The authors managed to demonstrate the high degree of influence of Chinese philosophy on music, to clearly show that the basic postulates of ancient Chinese philosophy have been encoded in the basis of traditional Chinese music since ancient times, and in the twentieth century they were the basis of modern Chinese theory of composition, while playing a colossal role in identifying the common foundations of modern composition of the West and East, while preservation of local features of the diverse sphere of these cultures. The emergence and formation of a philosophical and theoretical system of musical composition, based on the concepts of classical Chinese philosophy, organically refracted in the latest achievements of Western music composition, emphasizes the ontological significance of these concepts for both Eastern and Western culture. And the creation of appropriate musical works undoubtedly leads to positive trends in the development of modern Chinese music and classical Chinese philosophy. (shrink)

中国文化精神演进的现代历程,是传统文化吸收、回应西方文化精神的结果,其中康德黑格尔哲学对中国文化精神的现代构建起着十分重要的作用。.

A provocative defense of a forgotten Chinese approach to identity and difference Historically, the Western encounter with difference has been catastrophic: the extermination and displacement of aboriginal populations, the transatlantic slave trade, and colonialism. China, however, took a different historical path. In Chinese Cosmopolitanism, Shuchen Xiang argues that the Chinese cultural tradition was, from its formative beginnings and throughout its imperial history, a cosmopolitan melting pot that synthesized the different cultures that came into its orbit. Unlike (...) the West, which cast its collisions with different cultures in Manichean terms of the ontologically irreconcilable difference between civilization and barbarism, China was a dynamic identity created out of difference. The reasons for this, Xiang argues, are philosophical: Chinese philosophy has the conceptual resources for providing alternative ways to understand pluralism. Xiang explains that “Chinese” identity is not what the West understands as a racial identity; it is not a group of people related by common descent or heredity but rather a hybrid of coalescing cultures. To use the Western discourse of race to frame the Chinese view of non-Chinese, she argues, is a category error. Xiang shows that China was both internally cosmopolitan, embracing distinct peoples into a common identity, and externally cosmopolitan, having knowledge of faraway lands without an ideological need to subjugate them. Contrasting the Chinese understanding of efficacy—described as “harmony”—with the Western understanding of order, she argues that the Chinese sought to gain influence over others by having them spontaneously accept the virtue of one’s position. These ideas from Chinese philosophy, she contends, offer a new way to understand today’s multipolar world and can make a valuable contribution to contemporary discussions in the critical philosophy of race. (shrink)

B a c k g r o u n d. The article is devoted to the analysis of the key directions of the study of the possible influence of the specifics of Chinese language culture on the content and nature of intellectual discourse, which is recognized as philosophical. Logic and ontology are the key areas of analysis of the possible influence of linguistic determinants on the intellectual discourse of China. Three main topics that attract the attention of researchers are (...) the structure of judgment, the semantics of lexical units, and the specificity of the pragmatics of the Chinese language. M e t h o d s. The author applied general scientific methods of analysis, synthesis, comparison and description of the works of researchers of Chinese philosophy, which justify and argue the fruitfulness of studying the peculiarities of Chinese language to explain the reasons of the fundamental difference between the problems actualized in the history of Chinese philosophy and those that formed the basis of the development of the history of philosophy in the Western world. R e s u l t s. It is generally accepted that for the worldview of representatives of Chinese culture, the world is a structural whole, consisting of elements that continuously interact in the dynamics of changes and transformations, we find a reflection of this feature in the semantics of the corresponding symbolic system. Polysemy in the Chinese language mostly reveals a complex and multi-layered "web" of associative and correlative connections between meanings, which in fact cannot be argued outside the context of the relevant cultural tradition indicating common features or similarities of the signified. The doubt about the typicality of understanding the denotations as fixed and atomized for the Chinese language culture is reasonable, even in those cases when it comes to the designation of empirically accessible objectivity. The main specific features of polysemy in the Chinese language are the complete heterogeneity of what is signified, and the lack of transparent grounds for identifying the genus-species subordination of the scope of general concepts. This can also serve as an explanation for the fact that we do not find a completely obvious and nondisputable analogue of the problem of universals of the Western model in the history of Chinese philosophy. C o n c l u s i o n s. Based on the peculiarities of the Chinese language culture, we can recognize as a reasonable a statement that the seemingly natural understanding of the essence – the subject, as something that remains the same (at least for a certain time), but it undergoes some changes through its manifestations – a predicate (properties and actions). It is not as necessary and axiomatic for Chinese thinkers as, for example, for ancient Greek philosophers. In addition, we can recognize the fact that the verb "to exist" does not fulfill the role of a necessary copula in judgments in the Chinese language, as a probable reason for the lack of fundamental problematization of the concept of "being" in the Chinese history of philosophy. In general, the context of the use of a certain word-sign in the Chinese language plays a determining role. The actualization of one or another meaning in an expression is formed not only by its integration into a certain text, but also by its purpose in accordance with the specific practice of application. Therefore, this can serve as an explanation for the absence of an original and axiomatic interpretation of truth as absolute, that is, unchanging and non-relative in the history of Chinese philosophy. (shrink)

This article offers a study of the early formation and development of the ideal of harmony in ancient Chinese philosophy and ancient Greek philosophy. It shows that, unlike the Pythagorean notion of harmony, which is primarily based on a linear progressive model with a pre-set order, the ancient Chinese concept of harmony is best understood as a comprehensive process of harmonization. It encompasses spatial as well as temporal dimensions, metaphysical as well as moral and aesthetical dimensions. It is (...) a fundamentally open notion in the sense that it does not aim to conform to any pre-set order. This broader, richer, and more liberal understanding of harmony has had a profound influence on Chinese culture as whole in its long history. (shrink)

In Metaphorical Metaphysics in Chinese Philosophy: Illustrated with Feng Youlan's New Metaphysics, Derong Chen examines Chinese philosophy through a critical analysis of Feng Youlan's nnew metaphysics. He views metaphysics in Chinese philosophy as a metaphorical metaphysics separate from Western metaphysics. In examining the historical influences and contemporary reaction to Feng's work, he identify's Feng's system as the continuation of the Chinese philosophical tradition. This approach is most applicable to scholars of comparative philosophy and Chinese (...) philosophy. (shrink)

The concept of Nothingness—Japanese mu or Chinese wú 無—is central both to the Kyoto School and to important strands of Chinese philosophy. The Kyoto School, which has been active since the 1930s, is arguably modern Japan’s most philosophically sophisticated challenge to Western thought. Further, as contemporary East Asia continues to rise in importance, East Asians and Westerners alike are beginning to consider anew the contemporary philosophical relevance of Confucianism, Daoism, and East-Asian Buddhism. These originally Chinese traditions (...) were certainly important influences directly and indirectly on Kyoto School philosophy itself. At the very least, Kyoto thought and Chinese thought share foundational structural resemblances, especially regarding the concept of Nothingness. This study summarizes the concept of Nothingness in the Kyoto School and in Chinese philosophy, and then offers an evaluation of the contemporary relevance and general coherence of this concept. (shrink)

司馬遷《史記》載老子晚年見周之衰，西去而後出關，說明老子道家開宗祖師爺老子向異域開放，強調道和聖人的慷慨，走向多元他者。 跨文化哲學──哲學出自文化、不同的文化有不同的哲學、不同的文化傳統應透過相互外推，豐富彼此。 從跨文化的向度，歷覽西方文藝復興以降，西方哲學與中國哲學的跨文化互動；瞭解基督徒哲學家和中國哲學家彼此之間的交流。 在哲學外推的歷史中，本書侃侃而談中、西方哲學家如何彼此對話，超越主體哲學與狹隘理性的困境： 明朝時，第一位被系統引進中國的西方思想家是亞里斯多德。 利瑪竇：中國其實就是一個世界，中國不僅是一個王國。 ．耶穌會士認為像亞里斯多德這樣一位大哲，也有像中國蘇秦「髮懸樑，錐刺股」的精神，他睡覺時手持一顆銅球，下面放一個銅鑼；當他睡覺時，手一鬆，銅球掉落到銅鑼上，敲出鑼響，於是他就醒來了，繼續用功。 ．利瑪竇嚮往先秦儒家對天的敬仰，他穿著儒服，從壓抑的德行觀來推解「克己復禮」之意。因為在文藝復興時期，由於才從中世紀的禁錮中獲得解放，因此「人欲橫流」。人要親近天主，就必須克制肉體慾望，陶成美德。 ．被時人稱為「西來孔子」的艾儒略說：在傳統中國哲學裡有各種名詞來說靈魂，他一方面習取了中國的人性論，並透過天主教及其對亞里斯多德《靈魂論》的詮釋，把人的靈魂與人的精神本性等同，而以此來和中國哲學溝通。 之所以翻譯亞理斯多德，是為了讓東海聖人（孔子）與西海聖人（亞里斯多德）的思想相逢。 文藝復興時，第一位被譯介到歐洲的中國哲人是孔子和其倫理智慧。到清朝，法國皇帝路易十四派名數學家白晉到中國來為康熙服務，教學並研究數學和《易經》。 ．耶穌會士介紹、翻譯的經典，主要都是環繞著《四書》、《五經》，認為其中對人整體理性的重視甚至超過西方；所介紹的聖者，主要是孔子。對於先秦儒家所訂下的人文典範最為推崇。 ．萊布尼茲：我認為這是個天定獨特的計畫，今天人類的文明與改良必須集中在我們這塊大陸的兩端，也就是歐洲和中國。中國是東方的明珠，就如同我們歐洲是另一端的明珠一般。 本書特色 ★十六世紀明末時，中國的思想與學術在一場驚天動地的典範轉變後，中西方哲人逐漸進行「跨文化哲學」的對話。 ★中、西方彼此的思想家不斷進行交談，面對西潮，「明季四公子」方以智結交湯若望、畢方濟，又讓自己兒子與波蘭人穆尼閣學習數學。這是一種尊重外邦人差異性的智慧。 ★傳教士羅明堅抱持著傳教的熱忱與文明的慷慨抵華，利瑪竇因而說「朋友宛自我的另外一半」（《交友論》），平等友善地「相互豐富」彼此的文化內涵。 ★從利瑪竇到海德格，這兩位西方哲人的心靈映照出不同的東方世界，藉由西方哲學家的眼光，重新認識印象中的中國思想。 利瑪竇：「中國的領導者是一個具有哲人王素質的皇帝，他公正、智慧、仁慈；中國的君主是在一些哲學家的輔佐下，維持他的統治的。孔子開創的儒家道德傳統哲學，是中國社會政治文化生活的準則，個人以其修身，統治者以 其治國。」 海德格將《老子》第十五章之「孰能濁而靜之徐清」、「孰能安而動之徐生」當作對聯掛在他的書房，藉以思考他心中「光與暗」論證、屬於古希臘哲學的傳統。 名人推薦 劉千美教授（多倫多大學東亞系教授） 專文導讀.

When art develops to a certain extent, it is bound to be mixed with traces of religion, and art influenced by religion occupies an important position in the entire history of art development. Looking at the development history of Chinese and Western painting art, we can find that there are indeed many connections between religion and art. The spiritual transmission of religion is carried out using intuition through painting art, and its vital role is reflected in the long (...) history of human civilization. This paper studies the relationship between the philosophical fusion of the original aesthetics of Chinese and Western religious painting and contemporary painting by studying the development and characteristics of religious painting in China and the West. This paper studies the differences between Chinese and Western religious doctrines and how religious figure painting embodies divinity and secularized humanity in terms of painting methods and forms of expression. The study of the philosophical fusion of the original aesthetics of Chinese and Western religious paintings and its influence on contemporary paintings fills the gap in this aspect. (shrink)

本书具有总论的性质,主要是从宏观上阐明和论述20世纪西方哲学东渐史的下述论题,全面展示20世纪西方哲学东渐的整体面貌,提示了20世纪西方哲学东渐的规律性。.

本书从新实在论、批判实在论、科学实在论三个流派方向,描述和分析了西方实在论哲学在20世纪中国的传播历程。.

本书包括:导论:西方哲学的传入与中国近现代哲学的回应方式;从“化西”到“西化”;“以中拒西”说;以中学摄西学等内容。.

Still life as an independent painting genre in Chinese fine art was formed in the second half of the XX century under the strong influence, first of all, of Western European and Russian, and then American art. This relatively short period of time includes several periods at once, in which one or another influence dominated. However, it was the integration of the ideas and principles of foreign art schools that allowed Chinese masters to develop those features of (...) the artistic and figurative language that determined the features of the genre of still life in the space of modern art. The object of the article is the process of development of Chinese still life in the second half of the twentieth century, the subject is a set of expressive and artistic means used by Chinese artists to create a still life under the influence of foreign artistic trends. This article aims to determine the place and features of the genre of still life in the works of Chinese painters of the second half of the XX century, as well as to characterize the conformity of this genre to the trends of Russian and Soviet, as well as European art. The study concluded that this genre received rapid development in the second half of the XX century, which occurred under continuous foreign artistic influence. The occupation of a strong position in the space of Chinese art by still life and the formation of its original character with national specifics occurred at the end of the twentieth century. (shrink)

Zhongdaology is the core of Chinese traditional Confucian philosophy. The zhongdaological way of thinking represents the Chinese philosophical thinking mode, with Confucianism as the main body, and has deeply influenced many aspects of Chinese culture. It is different from the traditional ontological thinking in the West. However, for a long time, due to the influence of the dominant position of Western ontological thinking in the field of philosophical research, the characteristics of zhongdaological thinking have not been (...) fully elaborated and promoted. This essay briefly exposes the historical origin of the doctrine of zhongdaology and its significance in Confucianism. Like the situation of traditional Chinese philosophy, African philosophy also has long been overshadowed and ignored by western philosophy to some extent. To this end, it can be safely stated that the dominance of western tradition is why the interaction between Chinese philosophy and African philosophy and otherunderrepresented philosophical traditions in the south have not taken firm roots. This essay makes some preliminary comparisons betweenChinese Confucian zhongdaology with some African philosophical ideas such as Ezumezu and Ubuntu, to show, first, the significance of broader dialogue and exchange among different philosophical traditions in the south, second how zhongdaology itself could serve as a veritable framework for doing philosophy across borders. (shrink)

Examines the impact of both Bertrand Russell and John Dewey's philosophical influences on Chinese intellectuals during their visit in the 1920s. Also features biographical information on Russell and Dewey, important speeches and correspondences between Russell, Dewey, and Chinese scholars, a list of Russell and Dewey's works, and the timelines of Russell and Dewey's visits to China.

Confucianism is an important theoretical support of the Chinese national spirit. It started with the Confucian school founded by Confucius, and after the continuous enrichment and creation of Confucianism, it gradually formed an important guiding ideology covering people, people and society, people and nature, etc., which had a far-reaching impact on politics, economy, literature, social life and other fields. In the 1980s, the stable social environment brought by the reform and opening up provided a good external condition for the (...) development of dulcimer art in China. The increasing communication between Chinese and western cultures and ideas has brought new ideas for the development of dulcimer art in China. Yangqin, in the form of "singing, dancing and telling stories", shows the living state and ideal pursuit of literati in Yuan Dynasty by shaping specific events and characters, thus being regarded as a "living fossil" that reflects the social outlook of Yuan Dynasty. There is no doubt that the culture of Chinese dulcimer is based on Chinese traditional culture. It has obvious characteristics of the cultural orientation of Confucianism and Taoism, and is also the result of the interaction between Chinese and Western cultural trends. This cultural orientation will definitely involve the future development trend of Chinese dulcimer culture and will have a profound impact on Chinese dulcimer culture in the 21st century. (shrink)

This paper presents a review of the main trends of contemporary political philosophy in China. First, it provides a general picture of the presence of contemporary western political philosophy in China. It shows how the different political positions (New Left, liberalist, conservative) relate to the different stances adopted before Western authors, and focuses in particular on the reception of Carl Schmitt and Leo Strauss in China’s academic and cultural circles. Second, it provides an account of what might be (...) contemporary Chinese political philosophers’ unique contributions to political theory. It pays particular attention to two Chinese scholars, Gan Yang and Zhao Tingyang. While both of them specialize in western philosophy, they neither echo western political philosophy nor repeat traditional Chinese political thought, but, rather, commit themselves to a transformation of Chinese tradition thought, in order to figure out some original and debatable theories. By focusing on analyzing these philosophers’ ideas and influences, the author hopes to answer two distinct but interrelated questions: how and why are they are so fashionable or popular, and whose thought might retain some pertinence in the context and issues of Chinese political tradition and the existing political practices. (shrink)

Up to now, China's painting has not completely shaken off the influence of the spirit of European philosophy or a fundamental change in the way of viewing. The spirit of the unity of subject and object in ancient China philosophy influenced the formation and development of China's paintings. Since China Art Institute introduced figurative expressionism, a new art, into the contemporary art education system of China, it has shown its unique value in professional theory and practical skills. It not only (...) provides new opportunities for reforming contemporary art education in China but also adds a new development direction for contemporary oil painting art in China. This article attempts to reveal the existence and artistic concept of violence in contemporary Chinese oil painting through the description and analysis of painting images and artists' emotional expression, combined with interviews with artists. Based on the development of contemporary Chinese society, the rise of new literary and artistic trends, and the influence of western painting, this paper analyses the historical causes of violence in contemporary Chinese oil painting, and examines the value of contemporary Chinese oil painting in terms of aesthetics and sociology. Therefore, establishing cultural core values is still the indispensable spiritual power of contemporary artists' artistic creation. (shrink)