Pub Date : 1991-04-01DOI: 10.2753/CSP1097-1467220345
C. A. Peursen
We often give culture a narrow definition, confining it to the sum of works of art or of science, and to institutions such as universities, middle schools, primary schools, and museums, and to lang...
{"title":"A Culture for the Open System","authors":"C. A. Peursen","doi":"10.2753/CSP1097-1467220345","DOIUrl":"https://doi.org/10.2753/CSP1097-1467220345","url":null,"abstract":"We often give culture a narrow definition, confining it to the sum of works of art or of science, and to institutions such as universities, middle schools, primary schools, and museums, and to lang...","PeriodicalId":162534,"journal":{"name":"Chinese Studies in Philosophy","volume":"5 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1991-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"114327939","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 1991-04-01DOI: 10.2753/CSP1097-146722033
Qiao Changlu
In the European Renaissance, from the fourteenth to the sixteenth century, there emerged an intellectual current for which the peoples of Europe held a deep sense of national pride, namely, the current of humanistic (renwen zhuyi) thought. Accompanying this current, there arose a group of great writers and artists, such as Dante, Petrarch, Boccaccio, Da Vinci, Raphael, Titian, Michelangelo, Montaigne, and Shakespeare, all celebrities in the history of world culture, beloved of people throughout the world, who placed their influence on the world in a longlasting and profound way. The emergence of this intellectual current not only strengthened the national confidence and pride of people throughout Europe, but also greatly enriched the cultural treasury of the entire world.
{"title":"A Great Intellectual Current Worthy of National Pride: The Rise of the Intellectual Current of Taking Humanity as the Foundation in the Spring and Autumn and Warring States Periods, and Its Historical Significance","authors":"Qiao Changlu","doi":"10.2753/CSP1097-146722033","DOIUrl":"https://doi.org/10.2753/CSP1097-146722033","url":null,"abstract":"In the European Renaissance, from the fourteenth to the sixteenth century, there emerged an intellectual current for which the peoples of Europe held a deep sense of national pride, namely, the current of humanistic (renwen zhuyi) thought. Accompanying this current, there arose a group of great writers and artists, such as Dante, Petrarch, Boccaccio, Da Vinci, Raphael, Titian, Michelangelo, Montaigne, and Shakespeare, all celebrities in the history of world culture, beloved of people throughout the world, who placed their influence on the world in a longlasting and profound way. The emergence of this intellectual current not only strengthened the national confidence and pride of people throughout Europe, but also greatly enriched the cultural treasury of the entire world.","PeriodicalId":162534,"journal":{"name":"Chinese Studies in Philosophy","volume":"4 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1991-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"115881071","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 1991-04-01DOI: 10.2753/CSP1097-1467220355
Xiao Shafu
Mr. Tang Junyi is the son of the great scholar of Sichuan, Mr. Tang Difeng. As a child, he received much of the nurturing influence of the scholarship in his family; he was a wise young man from a very tender age, with many unusual thoughts. Since the publication of his essay "The theory of Nature in Xun Zi's Thought" (Xun Zi de xing lun) when he was fifteen years old and still in middle school, Mr. Tang has pursued the road of a scholar and a thinker with the utmost dedication, as indefatigably today, after several decades, as if it were only the beginning. In the end, with his accomplishments of moral conduct and wisdom, his widespread and profound influence as a teacher, and his magnificent accomplishments in scholarship, he has established an unmatched reputation among academic circles both at home and abroad, and has become an epoch-making philosopher of contemporary China who has stood far above his generation, remained unbent and unsubdued by the test of time, and has established his own school of ...
{"title":"Tang Junyi's Philosophical View of History and His Explanation of the Philosophy of Wang Chuanshan: On Reading A Study of Origins in Chinese Philosophy (Zhongguo zhexue yuan lun)","authors":"Xiao Shafu","doi":"10.2753/CSP1097-1467220355","DOIUrl":"https://doi.org/10.2753/CSP1097-1467220355","url":null,"abstract":"Mr. Tang Junyi is the son of the great scholar of Sichuan, Mr. Tang Difeng. As a child, he received much of the nurturing influence of the scholarship in his family; he was a wise young man from a very tender age, with many unusual thoughts. Since the publication of his essay \"The theory of Nature in Xun Zi's Thought\" (Xun Zi de xing lun) when he was fifteen years old and still in middle school, Mr. Tang has pursued the road of a scholar and a thinker with the utmost dedication, as indefatigably today, after several decades, as if it were only the beginning. In the end, with his accomplishments of moral conduct and wisdom, his widespread and profound influence as a teacher, and his magnificent accomplishments in scholarship, he has established an unmatched reputation among academic circles both at home and abroad, and has become an epoch-making philosopher of contemporary China who has stood far above his generation, remained unbent and unsubdued by the test of time, and has established his own school of ...","PeriodicalId":162534,"journal":{"name":"Chinese Studies in Philosophy","volume":"180 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1991-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"124488689","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 1991-04-01DOI: 10.2753/CSP1097-1467220320
L. Zhilin
Chinese intellectuals, as they are perched at the intersection of history and reality, often have a tremendous sense of bewilderment and perplexity: Why and how did China, before the Ming dynasty, create such a resplendent scientific culture and stand at the forefront in the world? And why, then, has she fallen far behind the West in modern times? Why is it that she is beset with difficulty and hesitation every step of the way along the road to modernization, seemingly unable to take even the slightest step ahead without tremendous hardship?
{"title":"On the Duality of China's Traditional Mode of Thought and the Difficulty of Transforming It","authors":"L. Zhilin","doi":"10.2753/CSP1097-1467220320","DOIUrl":"https://doi.org/10.2753/CSP1097-1467220320","url":null,"abstract":"Chinese intellectuals, as they are perched at the intersection of history and reality, often have a tremendous sense of bewilderment and perplexity: Why and how did China, before the Ming dynasty, create such a resplendent scientific culture and stand at the forefront in the world? And why, then, has she fallen far behind the West in modern times? Why is it that she is beset with difficulty and hesitation every step of the way along the road to modernization, seemingly unable to take even the slightest step ahead without tremendous hardship?","PeriodicalId":162534,"journal":{"name":"Chinese Studies in Philosophy","volume":"11 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1991-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"123038130","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 1990-10-01DOI: 10.2753/CSP1097-1467220111
Hou Hongxun
Charles Louis de Secondat, baron de Montesquieu (born January 18, 1689; died February 10, 1755) was an outstanding thinker of the French Enlightenment in the first half of the eighteenth century, a sociologist and philosopher that laid the foundation for the theory of the bourgeois state and of the science of law. He was, with Voltaire and Rousseau, an intellectual pioneer of the French bourgeois revolution. This glorious name, Montesquieu, has to the ears of our people of China both a familiar ring and a sense of intimacy.
{"title":"Montesquieu and China","authors":"Hou Hongxun","doi":"10.2753/CSP1097-1467220111","DOIUrl":"https://doi.org/10.2753/CSP1097-1467220111","url":null,"abstract":"Charles Louis de Secondat, baron de Montesquieu (born January 18, 1689; died February 10, 1755) was an outstanding thinker of the French Enlightenment in the first half of the eighteenth century, a sociologist and philosopher that laid the foundation for the theory of the bourgeois state and of the science of law. He was, with Voltaire and Rousseau, an intellectual pioneer of the French bourgeois revolution. This glorious name, Montesquieu, has to the ears of our people of China both a familiar ring and a sense of intimacy.","PeriodicalId":162534,"journal":{"name":"Chinese Studies in Philosophy","volume":"4 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1990-10-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"126364202","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 1990-10-01DOI: 10.2753/CSP1097-1467220132
Feng Qi
During the period of the Wushu (1898) "Hundred-Days" Reform, modern Chinese philosophy stepped into the stage of development characterized by the growth and spread of the theory of evolution and of humanism. Kang Youwei, Yan Fu, Tan Sitong, and Liang Qichao were the representative figures of this stage. At the time, with a tremendous flair for vivid and persuasive writing, the young Liang Qichao broke through the bonds of feudal autocracy with the ideas of humanism, used "liberty" to oppose "slavishness," and, by approaching the exploration of the meaning of "the freedom of self from the angle of new epistemology and new ethics, Liang played a major role and exerted a widespread influence on his countrymen in their intellectual emancipation. As he himself once said: "It can be said of Liang Qichao that he was the Chen She in the new intellectual circles." [Chen She, alias Chen Sheng, the famous rebel who started the peasant uprising against the Qin dynasty.—Trans.] Indeed, we may say that such a moniker w...
{"title":"The Liberal Teachings of the Young Liang Qichao","authors":"Feng Qi","doi":"10.2753/CSP1097-1467220132","DOIUrl":"https://doi.org/10.2753/CSP1097-1467220132","url":null,"abstract":"During the period of the Wushu (1898) \"Hundred-Days\" Reform, modern Chinese philosophy stepped into the stage of development characterized by the growth and spread of the theory of evolution and of humanism. Kang Youwei, Yan Fu, Tan Sitong, and Liang Qichao were the representative figures of this stage. At the time, with a tremendous flair for vivid and persuasive writing, the young Liang Qichao broke through the bonds of feudal autocracy with the ideas of humanism, used \"liberty\" to oppose \"slavishness,\" and, by approaching the exploration of the meaning of \"the freedom of self from the angle of new epistemology and new ethics, Liang played a major role and exerted a widespread influence on his countrymen in their intellectual emancipation. As he himself once said: \"It can be said of Liang Qichao that he was the Chen She in the new intellectual circles.\" [Chen She, alias Chen Sheng, the famous rebel who started the peasant uprising against the Qin dynasty.—Trans.] Indeed, we may say that such a moniker w...","PeriodicalId":162534,"journal":{"name":"Chinese Studies in Philosophy","volume":"33 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1990-10-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"114862700","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 1990-10-01DOI: 10.2753/CSP1097-146722013
Wang Yuanhua
In his "Lectures on the History of Philosophy," Hegel once commented that the characteristic of Eastern philosophy lies in that it only recognizes as real the singular ding-an-sich (entity in itself). If an individuality, or a singular entity, stands in opposition to the ontological entity that exists in itself and spontaneously acts in itself (i.e., the philosophical category known as ding-an-sich), then it cannot have any value in itself, and cannot attain any value at all. However, at the same time that the individual entity unites with the ding-an-sich, this individual entity ceases to be an entity, as a subject, and disappears into nonconsciousness. This viewpoint appears to be an understanding of the Chinese cultural traditional mode of thought that was almost universally held by all Western thinkers of the time. A similar point of view seems to be held by the British writer Samuel Taylor Coleridge in an essay that he wrote on the linguistic styles of various genre of literature. In Coleridge's case...
{"title":"A Brief Discussion of One Aspect of the Shangtong Idea","authors":"Wang Yuanhua","doi":"10.2753/CSP1097-146722013","DOIUrl":"https://doi.org/10.2753/CSP1097-146722013","url":null,"abstract":"In his \"Lectures on the History of Philosophy,\" Hegel once commented that the characteristic of Eastern philosophy lies in that it only recognizes as real the singular ding-an-sich (entity in itself). If an individuality, or a singular entity, stands in opposition to the ontological entity that exists in itself and spontaneously acts in itself (i.e., the philosophical category known as ding-an-sich), then it cannot have any value in itself, and cannot attain any value at all. However, at the same time that the individual entity unites with the ding-an-sich, this individual entity ceases to be an entity, as a subject, and disappears into nonconsciousness. This viewpoint appears to be an understanding of the Chinese cultural traditional mode of thought that was almost universally held by all Western thinkers of the time. A similar point of view seems to be held by the British writer Samuel Taylor Coleridge in an essay that he wrote on the linguistic styles of various genre of literature. In Coleridge's case...","PeriodicalId":162534,"journal":{"name":"Chinese Studies in Philosophy","volume":"85 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1990-10-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"115929545","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 1990-10-01DOI: 10.2753/CSP1097-1467220158
Liu Zehua
In general, the phenomenon of the momentary emergence of many schools of thought and philosophies at about the same time and the contention and debate among them, creating a great deal of "noise"—the phenomenon often referred to in Chinese history and culture as Baijia zhengming (The contention among a hundred schools)—is considered to be something that promotes freedom of thought and social democracy and, in turn, is promoted by them. However, if we were to turn the pages of history to the section on the Warring States period in Chinese history, we would discover a stunning phenomenon that would cause us to gape in astonishment: There, we find, the result of the contention of the many schools was not the growth of a political democracy (or democratic politics) or the enlivening and activating of democratic ideas; on the contrary, the contention greatly promoted the development and "perfection" of the theory of monarchical autocracy, or despotism. In reality, too, the development of politics was in confor...
{"title":"The Contending among the Hundred Schools of Thought during the Warring States Period and the Development of the Theory of Monarchical Autocracy","authors":"Liu Zehua","doi":"10.2753/CSP1097-1467220158","DOIUrl":"https://doi.org/10.2753/CSP1097-1467220158","url":null,"abstract":"In general, the phenomenon of the momentary emergence of many schools of thought and philosophies at about the same time and the contention and debate among them, creating a great deal of \"noise\"—the phenomenon often referred to in Chinese history and culture as Baijia zhengming (The contention among a hundred schools)—is considered to be something that promotes freedom of thought and social democracy and, in turn, is promoted by them. However, if we were to turn the pages of history to the section on the Warring States period in Chinese history, we would discover a stunning phenomenon that would cause us to gape in astonishment: There, we find, the result of the contention of the many schools was not the growth of a political democracy (or democratic politics) or the enlivening and activating of democratic ideas; on the contrary, the contention greatly promoted the development and \"perfection\" of the theory of monarchical autocracy, or despotism. In reality, too, the development of politics was in confor...","PeriodicalId":162534,"journal":{"name":"Chinese Studies in Philosophy","volume":"3 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1990-10-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"122354911","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 1990-07-01DOI: 10.2753/CSP1097-1467210470
Li Jinshan
Ji Kang (223-262 A.D.) was a noted thinker, man of letters, and musician of the period of the Three Kingdoms and of the state of Cao-Wei. His thought possessed very salient characteristics of the spirit of those times. Since the decline of the Han dynasty, owing to the turmoil of the society and internal developments within Chinese thought, the classical scholarship [jing xue] of the earlier and latter Han dynasties had gradually but steadily begun to lose its role and ability to maintain orthodox dominance over thought. In the period after the Eastern Han, some keen-thinking people started afresh and began to explore once again and reevaluate the real value and meaning of humanity (or being a human being) and that of the world as a whole. This kind of exploration led to an intellectual return to the world itself (including a return to humanity in itself), or, a return to "nature." One might say that the exaltation of "nature" was the spirit of the age for the Wei-Jin period—its zeitgeist, if you will. On...
{"title":"On Ji Kang's \"Aestheticist\" Aesthetic Thought","authors":"Li Jinshan","doi":"10.2753/CSP1097-1467210470","DOIUrl":"https://doi.org/10.2753/CSP1097-1467210470","url":null,"abstract":"Ji Kang (223-262 A.D.) was a noted thinker, man of letters, and musician of the period of the Three Kingdoms and of the state of Cao-Wei. His thought possessed very salient characteristics of the spirit of those times. Since the decline of the Han dynasty, owing to the turmoil of the society and internal developments within Chinese thought, the classical scholarship [jing xue] of the earlier and latter Han dynasties had gradually but steadily begun to lose its role and ability to maintain orthodox dominance over thought. In the period after the Eastern Han, some keen-thinking people started afresh and began to explore once again and reevaluate the real value and meaning of humanity (or being a human being) and that of the world as a whole. This kind of exploration led to an intellectual return to the world itself (including a return to humanity in itself), or, a return to \"nature.\" One might say that the exaltation of \"nature\" was the spirit of the age for the Wei-Jin period—its zeitgeist, if you will. On...","PeriodicalId":162534,"journal":{"name":"Chinese Studies in Philosophy","volume":"26 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1990-07-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"115446367","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 1990-07-01DOI: 10.2753/CSP1097-1467210434
Wang Bo
The emergence of any idea must have a deep-seated social background, and at the same time there must be an intellectual source that cannot be neglected. That is to say, every idea must have as its foundation some piece of intellectual material that has been handed down by people of the past. Lao Zi once said: "All Things Under Heaven [tianxia wanwu] are born of Existence [you]; Existence [you] is born of Nonexistence [wu]." This does not mean that existence is born out of nothingness or nonexistence [xuwu]. In reality, what Lao Zi meant by "Nonexistence" [wu] is actually itself a kind of existence; but because its state of existence [cunzai zhuangtai] is different from that of Existence [you], it is called "Nonexistence" [wu] instead. This difference of the states of existence lies in [the following]: Existence has form, and therefore can be sensed; Non-existence has no form, and therefore cannot be sensed. In the chapter "Fei ming" (Refuting fatalism) of the book Mo Zi there is the passage that says: "So...
{"title":"Lao Zi and the Xia Culture","authors":"Wang Bo","doi":"10.2753/CSP1097-1467210434","DOIUrl":"https://doi.org/10.2753/CSP1097-1467210434","url":null,"abstract":"The emergence of any idea must have a deep-seated social background, and at the same time there must be an intellectual source that cannot be neglected. That is to say, every idea must have as its foundation some piece of intellectual material that has been handed down by people of the past. Lao Zi once said: \"All Things Under Heaven [tianxia wanwu] are born of Existence [you]; Existence [you] is born of Nonexistence [wu].\" This does not mean that existence is born out of nothingness or nonexistence [xuwu]. In reality, what Lao Zi meant by \"Nonexistence\" [wu] is actually itself a kind of existence; but because its state of existence [cunzai zhuangtai] is different from that of Existence [you], it is called \"Nonexistence\" [wu] instead. This difference of the states of existence lies in [the following]: Existence has form, and therefore can be sensed; Non-existence has no form, and therefore cannot be sensed. In the chapter \"Fei ming\" (Refuting fatalism) of the book Mo Zi there is the passage that says: \"So...","PeriodicalId":162534,"journal":{"name":"Chinese Studies in Philosophy","volume":"31 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1990-07-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"127817914","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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