Pub Date : 1988-07-01DOI: 10.2753/CSP1097-1467190480
Liu Bowen
On the question of whether the universe should be infinite or finite, there has been throughout the history of physics a struggle between materialism and idealism, between dialectics and metaphysics. Materialism asserts that the universe is infinite, while idealism advocates finitude. At every stage in the history of physics, these two philosophical lines have engaged in fierce struggle. Although developments in physics always demonstrate the failure of the finite universe doctrine, with every new advance in science the idealists distort and take advantage of the latest results of physics to "prove" with varying sleights of hand that the universe is finite, serving the reactionary rule of the moribund exploiting classes. In the early part of this century after the rise of quantum theory and relativity theory, physics arrived at a new stage of development. After General Relativity was announced in 1916, a lot of people used it and similar theories of gravity to produce all sorts of models of the universe. ...
{"title":"The Idealistic Concept of a \"Finite Universe\" Must Be Criticized","authors":"Liu Bowen","doi":"10.2753/CSP1097-1467190480","DOIUrl":"https://doi.org/10.2753/CSP1097-1467190480","url":null,"abstract":"On the question of whether the universe should be infinite or finite, there has been throughout the history of physics a struggle between materialism and idealism, between dialectics and metaphysics. Materialism asserts that the universe is infinite, while idealism advocates finitude. At every stage in the history of physics, these two philosophical lines have engaged in fierce struggle. Although developments in physics always demonstrate the failure of the finite universe doctrine, with every new advance in science the idealists distort and take advantage of the latest results of physics to \"prove\" with varying sleights of hand that the universe is finite, serving the reactionary rule of the moribund exploiting classes. In the early part of this century after the rise of quantum theory and relativity theory, physics arrived at a new stage of development. After General Relativity was announced in 1916, a lot of people used it and similar theories of gravity to produce all sorts of models of the universe. ...","PeriodicalId":162534,"journal":{"name":"Chinese Studies in Philosophy","volume":"52 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1988-07-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"115682833","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 : 1988-07-01DOI: 10.2753/CSP1097-1467190488
Wu Guosheng
On the morning of February 27, 1955, in the auditorium of the administration building of Beijing University, the Communist Youth League's (CYL) first Beijing University congress was proceeding according to its prearranged agenda. The physics department general branch secretary was speaking at the podium. Just as he was proposing that the CYL should devote its efforts to fostering idealism among youth, a fresh-faced lad sprang up from the western side of the delegation. He leapt onto the podium and gestured that he wanted to make an impromptu speech. With youthful enthusiasm he assumed the line of discussion begun by the branch secretary. At our CYL congress, he said, the first order of business should be what kind of person we're trying to produce. Do we want guileless, law-abiding bookworms who only repeat what other people say, or do we want patriotic, creative "red experts" with lofty aspirations? Apart from making "A's" in school, shouldn't we also be developing our capacity to think independently?…
{"title":"Fang Lizhi—The Republic Needs This Kind of Scholar","authors":"Wu Guosheng","doi":"10.2753/CSP1097-1467190488","DOIUrl":"https://doi.org/10.2753/CSP1097-1467190488","url":null,"abstract":"On the morning of February 27, 1955, in the auditorium of the administration building of Beijing University, the Communist Youth League's (CYL) first Beijing University congress was proceeding according to its prearranged agenda. The physics department general branch secretary was speaking at the podium. Just as he was proposing that the CYL should devote its efforts to fostering idealism among youth, a fresh-faced lad sprang up from the western side of the delegation. He leapt onto the podium and gestured that he wanted to make an impromptu speech. With youthful enthusiasm he assumed the line of discussion begun by the branch secretary. At our CYL congress, he said, the first order of business should be what kind of person we're trying to produce. Do we want guileless, law-abiding bookworms who only repeat what other people say, or do we want patriotic, creative \"red experts\" with lofty aspirations? Apart from making \"A's\" in school, shouldn't we also be developing our capacity to think independently?…","PeriodicalId":162534,"journal":{"name":"Chinese Studies in Philosophy","volume":"4300 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1988-07-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"126575415","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 : 1988-07-01DOI: 10.2753/CSP1097-1467190484
Jin Lin
In the development of science in the twentieth century, there has been on the one hand a tendency toward diversification, while on the other hand there has been a tendency toward unification. Between different disciplines, interdisciplinary studies have emerged. Accompanying the rapid development of socialist reconstruction and social reform in our country, the gigantic and far-reaching impetus provided by science to all aspects of life in our society is increasingly apparent. In the face of this situation, some comrades believe that in actual scientific research and other aspects of scientific work, the only guidance that is needed is provided by the methodologies of the scientific disciplines themselves, or perhaps by a more generalized interdisciplinary science (such as systems theory, information theory, or cybernetics). The guidance of Marxist philosophy is no longer required. This viewpoint calls for discussion.
{"title":"No Science Can Ever Replace Marxist Philosophy","authors":"Jin Lin","doi":"10.2753/CSP1097-1467190484","DOIUrl":"https://doi.org/10.2753/CSP1097-1467190484","url":null,"abstract":"In the development of science in the twentieth century, there has been on the one hand a tendency toward diversification, while on the other hand there has been a tendency toward unification. Between different disciplines, interdisciplinary studies have emerged. Accompanying the rapid development of socialist reconstruction and social reform in our country, the gigantic and far-reaching impetus provided by science to all aspects of life in our society is increasingly apparent. In the face of this situation, some comrades believe that in actual scientific research and other aspects of scientific work, the only guidance that is needed is provided by the methodologies of the scientific disciplines themselves, or perhaps by a more generalized interdisciplinary science (such as systems theory, information theory, or cybernetics). The guidance of Marxist philosophy is no longer required. This viewpoint calls for discussion.","PeriodicalId":162534,"journal":{"name":"Chinese Studies in Philosophy","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1988-07-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"128901852","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 : 1988-04-01DOI: 10.2753/CSP1097-146719033
Feng Tianyu
Every nation possesses its own culture. Furthermore, the ethnic attributes of the nationality are deeply embedded in its national culture, and the latter, in turn, expresses and reveals the former in many facets. As Hegel once pointed out: "A nation's religion, as well as its political system, its ethics and human relations, its legal system, its mores and customs, indeed even its science, arts, and skills all possess the markings of the nation's spirit." Naturally, these "markings of the nation's spirit" do not come from the endowment of a Creator, or as the product of some a priori idealization and rationalization. Rather, they are grown out of the deep and rich soil of the nation's life. The discrepancies between characteristics among nations are created out of the plurality of the geographical environments in which the nations have been placed, the material modes of production they have pursued, and the forms of social organization they have erected. Therefore, when we conduct an investigation of the ...
{"title":"Culture in Ancient China","authors":"Feng Tianyu","doi":"10.2753/CSP1097-146719033","DOIUrl":"https://doi.org/10.2753/CSP1097-146719033","url":null,"abstract":"Every nation possesses its own culture. Furthermore, the ethnic attributes of the nationality are deeply embedded in its national culture, and the latter, in turn, expresses and reveals the former in many facets. As Hegel once pointed out: \"A nation's religion, as well as its political system, its ethics and human relations, its legal system, its mores and customs, indeed even its science, arts, and skills all possess the markings of the nation's spirit.\" Naturally, these \"markings of the nation's spirit\" do not come from the endowment of a Creator, or as the product of some a priori idealization and rationalization. Rather, they are grown out of the deep and rich soil of the nation's life. The discrepancies between characteristics among nations are created out of the plurality of the geographical environments in which the nations have been placed, the material modes of production they have pursued, and the forms of social organization they have erected. Therefore, when we conduct an investigation of the ...","PeriodicalId":162534,"journal":{"name":"Chinese Studies in Philosophy","volume":"25 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1988-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"127427390","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 : 1988-04-01DOI: 10.2753/CSP1097-1467190369
Zhang Dainian
Chinese culture has undergone a long process of evolution. Culture evolves in accordance with the evolution of the socioeconomic base. The evolution of culture and of philosophical thought are intricately related. If we are to understand China's culture we must first comprehend its philosophy.
{"title":"Chinese Culture and Chinese Philosophy","authors":"Zhang Dainian","doi":"10.2753/CSP1097-1467190369","DOIUrl":"https://doi.org/10.2753/CSP1097-1467190369","url":null,"abstract":"Chinese culture has undergone a long process of evolution. Culture evolves in accordance with the evolution of the socioeconomic base. The evolution of culture and of philosophical thought are intricately related. If we are to understand China's culture we must first comprehend its philosophy.","PeriodicalId":162534,"journal":{"name":"Chinese Studies in Philosophy","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1988-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"133516256","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 : 1988-04-01DOI: 10.2753/CSP1097-1467190321
Tian Changwu
China is one of the oldest civilized countries in the world, and yet the history of the Chinese civilization is shrouded in a dense mist. The ancient Chinese document Shiben (The Origin of the Ages...
中国是世界上最古老的文明国家之一，但中华文明史却迷雾重重。中国古代文献《时代的起源》……
{"title":"On the Legends of Yao, Shun, and Yu and the Origins of Chinese Civilization","authors":"Tian Changwu","doi":"10.2753/CSP1097-1467190321","DOIUrl":"https://doi.org/10.2753/CSP1097-1467190321","url":null,"abstract":"China is one of the oldest civilized countries in the world, and yet the history of the Chinese civilization is shrouded in a dense mist. The ancient Chinese document Shiben (The Origin of the Ages...","PeriodicalId":162534,"journal":{"name":"Chinese Studies in Philosophy","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1988-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"122349611","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 : 1987-10-01DOI: 10.2753/CSP1097-1467190164
Liu Kang-de
Ji Kang (224-263) was a great writer and thinker of the Wei-Jin period. He said that he was "indebted to Laozi and Zhuangzi" (Poems of Hidden Anger [Youfenshi]), and that "Laozi and Zhuangzi are my teachers" ("Letter Breaking with Shan Juyuan" [Yu Shan Juyuan juejiao yishu]). But unlike He Yan and Wang Bi, Ji Kang did not accept Laozi's idea that "Being comes from Nonbeing." He did not take the mental construct of "Nonbeing" as the source or origin of the universe, nor did he, as some comrades suggest, take the material, physical "qi" (material force) as the foundation of the existence of all things in the universe. In Ji Kang's view, "Where is this Being and Nonbeing?" That is, why should we conceive of "Being" or "Nonbeing" as the source or origin of the universe? He proposed transcending totally the mysticism of "Being" and "Nonbeing." The present article will discuss a few aspects of this question.
{"title":"The Philosophical Thought of Ji Kang","authors":"Liu Kang-de","doi":"10.2753/CSP1097-1467190164","DOIUrl":"https://doi.org/10.2753/CSP1097-1467190164","url":null,"abstract":"Ji Kang (224-263) was a great writer and thinker of the Wei-Jin period. He said that he was \"indebted to Laozi and Zhuangzi\" (Poems of Hidden Anger [Youfenshi]), and that \"Laozi and Zhuangzi are my teachers\" (\"Letter Breaking with Shan Juyuan\" [Yu Shan Juyuan juejiao yishu]). But unlike He Yan and Wang Bi, Ji Kang did not accept Laozi's idea that \"Being comes from Nonbeing.\" He did not take the mental construct of \"Nonbeing\" as the source or origin of the universe, nor did he, as some comrades suggest, take the material, physical \"qi\" (material force) as the foundation of the existence of all things in the universe. In Ji Kang's view, \"Where is this Being and Nonbeing?\" That is, why should we conceive of \"Being\" or \"Nonbeing\" as the source or origin of the universe? He proposed transcending totally the mysticism of \"Being\" and \"Nonbeing.\" The present article will discuss a few aspects of this question.","PeriodicalId":162534,"journal":{"name":"Chinese Studies in Philosophy","volume":"30 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1987-10-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"116620999","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 : 1987-10-01DOI: 10.2753/CSP1097-146719013
Zhang Dainian
"Heaven" is an important concept in ancient Chinese philosophy. In earliest times, "heaven" had two meanings: one referred to an anthropomorphic god, the other to the sky, the heavens, the complement of earth. Early religious thought believed that heaven had consciousness and was the supreme ruler of the world. When Confucius spoke of "heaven" he thought of it in this sense of the supreme ruler, as when he said, "If heaven had really intended this culture to perish, then later generations would not have obtained this culture. Since heaven has not destroyed this culture, what can the people of Kuang do about it!" (Analects, 9:5). The rise and fall of cultures, as well as the safety and danger of the individual, are determined by heaven. But when talking about heaven, Confucius sometimes was referring to Nature, as when he said, "How great a prince was Yao. Ah, yes! Only heaven is great, only Yao followed it" (Analects, 8:19). The statement "Only heaven is great" cannot be explained as meaning that only god...
{"title":"On Heaven, Dao, Qi, Li, and Ze","authors":"Zhang Dainian","doi":"10.2753/CSP1097-146719013","DOIUrl":"https://doi.org/10.2753/CSP1097-146719013","url":null,"abstract":"\"Heaven\" is an important concept in ancient Chinese philosophy. In earliest times, \"heaven\" had two meanings: one referred to an anthropomorphic god, the other to the sky, the heavens, the complement of earth. Early religious thought believed that heaven had consciousness and was the supreme ruler of the world. When Confucius spoke of \"heaven\" he thought of it in this sense of the supreme ruler, as when he said, \"If heaven had really intended this culture to perish, then later generations would not have obtained this culture. Since heaven has not destroyed this culture, what can the people of Kuang do about it!\" (Analects, 9:5). The rise and fall of cultures, as well as the safety and danger of the individual, are determined by heaven. But when talking about heaven, Confucius sometimes was referring to Nature, as when he said, \"How great a prince was Yao. Ah, yes! Only heaven is great, only Yao followed it\" (Analects, 8:19). The statement \"Only heaven is great\" cannot be explained as meaning that only god...","PeriodicalId":162534,"journal":{"name":"Chinese Studies in Philosophy","volume":"34 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1987-10-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"133558325","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 : 1987-10-01DOI: 10.2753/CSP1097-1467190146
Tang Ming-bang
In the current "Eastern culture fad" now engulfing the East Asian mainland, the Book of Changes, that repository of "shining mysteries" that symbolizes the special quality of East Asian culture, has attracted considerable attention. Over the past several thousand years, the Book of Changes has played an extremely important role in molding the foundation of China's great intellectual tradition. It is for this reason that this work has always been so highly regarded as "the first of the Six Classics," as "one of the three mysteries." But the extent and depth of the present studies of the Book of Changes are unprecedented. The Book of Changes was first introduced to the West in the seventeenth century and, arousing the interest of Western scholars, was translated into one language after another. But never before have so many scholars in so many countries been so caught up in studying the Book of Changes as at present. The reason this work has attracted such universal attention is in part the particular condi...
{"title":"Recent Developments in Studies of the Book of Changes","authors":"Tang Ming-bang","doi":"10.2753/CSP1097-1467190146","DOIUrl":"https://doi.org/10.2753/CSP1097-1467190146","url":null,"abstract":"In the current \"Eastern culture fad\" now engulfing the East Asian mainland, the Book of Changes, that repository of \"shining mysteries\" that symbolizes the special quality of East Asian culture, has attracted considerable attention. Over the past several thousand years, the Book of Changes has played an extremely important role in molding the foundation of China's great intellectual tradition. It is for this reason that this work has always been so highly regarded as \"the first of the Six Classics,\" as \"one of the three mysteries.\" But the extent and depth of the present studies of the Book of Changes are unprecedented. The Book of Changes was first introduced to the West in the seventeenth century and, arousing the interest of Western scholars, was translated into one language after another. But never before have so many scholars in so many countries been so caught up in studying the Book of Changes as at present. The reason this work has attracted such universal attention is in part the particular condi...","PeriodicalId":162534,"journal":{"name":"Chinese Studies in Philosophy","volume":"25 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1987-10-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"124620743","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 : 1987-10-01DOI: 10.2753/CSP1097-1467190172
Liu Kang-de, Yuanzhen Peng
The School of Metaphysics (Xuanxue) of the Wei-Jin period was an important link in the history of the development of Chinese philosophical thought. Although there have been studies analyzing the birth and development of the Wei-Jin School of Metaphysics, up to the present there has been little discussion of the differences existing within the Nonbeing Faction (Guiwupai) of the School of Metaphysics. The Nonbeing Faction of the School of Metaphysics is generally conceived of as being composed of He Yan, Wang Bi, Wang Yan, and others, among whom Wang Bi is often regarded as the principal representative of this group, which is thought of as using "Nonbeing is the foundation" or "honor Nonbeing" as the intellectual weapon of the powerful gentry of their times. But we feel that this view would appear to be rather oversimplified. An analysis of the extant historical sources shows that there were differences in many different areas among those generally belonging to the Nonbeing Faction.
{"title":"Brief Survey of the Differences within the Nonbeing Faction of the School of Metaphysics","authors":"Liu Kang-de, Yuanzhen Peng","doi":"10.2753/CSP1097-1467190172","DOIUrl":"https://doi.org/10.2753/CSP1097-1467190172","url":null,"abstract":"The School of Metaphysics (Xuanxue) of the Wei-Jin period was an important link in the history of the development of Chinese philosophical thought. Although there have been studies analyzing the birth and development of the Wei-Jin School of Metaphysics, up to the present there has been little discussion of the differences existing within the Nonbeing Faction (Guiwupai) of the School of Metaphysics. The Nonbeing Faction of the School of Metaphysics is generally conceived of as being composed of He Yan, Wang Bi, Wang Yan, and others, among whom Wang Bi is often regarded as the principal representative of this group, which is thought of as using \"Nonbeing is the foundation\" or \"honor Nonbeing\" as the intellectual weapon of the powerful gentry of their times. But we feel that this view would appear to be rather oversimplified. An analysis of the extant historical sources shows that there were differences in many different areas among those generally belonging to the Nonbeing Faction.","PeriodicalId":162534,"journal":{"name":"Chinese Studies in Philosophy","volume":"6 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1987-10-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"114936443","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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