Pub Date : 2021-05-24DOI: 10.1080/10971467.2021.1917940
Shan Chun
Abstract Bertrand Russell was a renowned thinker who has exerted great influence over the Western intellectual circles of the 20th century. In particular, his criticism and reflections on Western religious traditions have become important symbols of contemporary Enlightenment. He deepened the past scholars’ accomplishments in sociology, anthropology, and psychology into atheistic views, through which he revealed the psychological motives and social functions of the origin of religion. He analyzed the types and disadvantages of religion from the aspects of historical development, social function, and religious form, deeply criticized the dogmatism of religion and the institutional cruelty of the Catholic Church, and positively affirmed the function of religion in expressing emotion in human spiritual life. Through the analysis of Russell’s enlightening thoughts, this article points out that the origin and functions of religion most likely find expression in people’s universal “desire for knowledge.”
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Pub Date : 2021-05-24DOI: 10.1080/10971467.2021.1917938
Jan Vrhovski
The years 2020 and 2021 mark a centenary since the great British polymath Bertrand Russell visited China. One hundred years after the visit of this preeminent British philosopher to China, studies in modern Chinese intellectual history are still directly or indirectly concerned with the consequences this trip had for the Chinese scientific, philosophical, and sociopolitical discourse in the Republican era and thereafter. With his personal and scholarly integrity, his polymathic erudition, progressive social ideas, and unbending fervor in his endeavors for freedom of thought and personal choice, Russell left an enduring imprint on numerous aspects of Chinese modern thought and society. Although, over time, the character and the extent of Russell’s influence on Chinese philosophical discourse have reached both extremes of recognition and rejection, its deep entanglement with the very roots of Chinese modernity guaranteed his philosophy a sustained influence and presence in the content of contemporary Chinese philosophical currents. Tested and shaped by the ebbs and flows of Chinese social, political, and intellectual trends in the last 100 years, Chinese intellectuals’ interest in Russell’s philosophy went through different, and at the time directly opposite, phases: from its (1) initial establishment in the May Fourth period, to (2) establishment of Russell’s philosophy and logic in Chinese academia in the 1930s, to (3) its ideological denunciation in the first decades of the People’s Republic (PRC, 1949–), down to (4) its (predominantly retrospective) rehabilitation in the 1980s and (5) its ultimate reestablishment at the heart of current Chinese philosophical trends. In a manner typical for the majority of large-scale and swift, especially politically induced, intellectual turns in the 20th century, the transitions between the later stages were characterized or accompanied by a strong retrospective dimension, which aimed at establishing a new relationship between the nature and content of his philosophy, on one side, and the political identity of past and present Chinese philosophers, on the other. Because each of the major ebbs and flows in Chinese scholarship on Russell’s philosophy was founded as a profoundly historical event, in which the wefts of the past were replaced by those pertaining to the new realities, a certain degree of continuity was retained throughout the studies of Russell’s philosophy, which thus remained deeply embedded in the tissue of the long warp of Chinese history. On the other hand, a high level of continuity was also retained by means of traditionally strong student–teacher relationships. At the same time, past and contemporary retrospectives usually marked the entrance of a new generation of
{"title":"One Hundred Years of Chinese Studies on Philosophy of Bertrand Russell: Continuities, Retrospectives, and New Directions","authors":"Jan Vrhovski","doi":"10.1080/10971467.2021.1917938","DOIUrl":"https://doi.org/10.1080/10971467.2021.1917938","url":null,"abstract":"The years 2020 and 2021 mark a centenary since the great British polymath Bertrand Russell visited China. One hundred years after the visit of this preeminent British philosopher to China, studies in modern Chinese intellectual history are still directly or indirectly concerned with the consequences this trip had for the Chinese scientific, philosophical, and sociopolitical discourse in the Republican era and thereafter. With his personal and scholarly integrity, his polymathic erudition, progressive social ideas, and unbending fervor in his endeavors for freedom of thought and personal choice, Russell left an enduring imprint on numerous aspects of Chinese modern thought and society. Although, over time, the character and the extent of Russell’s influence on Chinese philosophical discourse have reached both extremes of recognition and rejection, its deep entanglement with the very roots of Chinese modernity guaranteed his philosophy a sustained influence and presence in the content of contemporary Chinese philosophical currents. Tested and shaped by the ebbs and flows of Chinese social, political, and intellectual trends in the last 100 years, Chinese intellectuals’ interest in Russell’s philosophy went through different, and at the time directly opposite, phases: from its (1) initial establishment in the May Fourth period, to (2) establishment of Russell’s philosophy and logic in Chinese academia in the 1930s, to (3) its ideological denunciation in the first decades of the People’s Republic (PRC, 1949–), down to (4) its (predominantly retrospective) rehabilitation in the 1980s and (5) its ultimate reestablishment at the heart of current Chinese philosophical trends. In a manner typical for the majority of large-scale and swift, especially politically induced, intellectual turns in the 20th century, the transitions between the later stages were characterized or accompanied by a strong retrospective dimension, which aimed at establishing a new relationship between the nature and content of his philosophy, on one side, and the political identity of past and present Chinese philosophers, on the other. Because each of the major ebbs and flows in Chinese scholarship on Russell’s philosophy was founded as a profoundly historical event, in which the wefts of the past were replaced by those pertaining to the new realities, a certain degree of continuity was retained throughout the studies of Russell’s philosophy, which thus remained deeply embedded in the tissue of the long warp of Chinese history. On the other hand, a high level of continuity was also retained by means of traditionally strong student–teacher relationships. At the same time, past and contemporary retrospectives usually marked the entrance of a new generation of","PeriodicalId":42082,"journal":{"name":"CONTEMPORARY CHINESE THOUGHT","volume":"52 1","pages":"1 - 8"},"PeriodicalIF":0.3,"publicationDate":"2021-05-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/10971467.2021.1917938","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48006953","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-05-24DOI: 10.1080/10971467.2021.1917943
Ng Yu-kwan, [Wu Rujun 吳汝鈞]
abstract Mou Zongsan used to say that in Western philosophy there exist three different traditions. The first is the tradition of Plato and Aristoteles, the second is the tradition of Kant and Hegel, and the last is the tradition of Leibniz and Russell. I am afraid, however, that this kind of interpretation is already outdated and incapable of encompassing the rich variegations of Western philosophy as a whole. In my view, the various options would have been exhausted by supplementing the preceding list with the tradition founded by Husserl and Heidegger and the one set up by Whitehead. All of these traditions together encapsulate the most important domains of philosophy, such as ontology, epistemology, and axiology. In this article I closely investigate the epistemological thought of Bertrand Russell in order to find out whether it contains any aspects from which we can borrow and learn.
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Pub Date : 2021-05-24DOI: 10.1080/10971467.2021.1917939
Jana S. Rošker
Bertrand Russell is one of the most important scholars in the foundation and development of modern epistemology and logic, especially mathematical logic, in the 20th century. It is well known that his studies in these fields have had a remarkable impact in both Europe and the United States. However, the extremely significant role he played in stimulating Chinese interest in these subjects is still virtually unknown. As we will see from numerous contributions to this special issue of Contemporary Chinese Thought, his visit to China also had a major impact on the development of modern Chinese humanism. By presenting various aspects of his visit to China, which took place in 1920 and 1921, this issue thus introduces the background and important intellectual and theoretical legacy of Russell’s work in China. On the threshold of the 20th century, in an era of sweeping changes in human apprehension of social and material reality, Bertrand Russell was invited to China by some of the most influential Chinese intellectuals of the time. In Russell’s life, this was already a relatively mature period, for by this time he had already published some of his most important works, such as The Problems of Philosophy (1912), Principia Mathematica (1913), Our Knowledge of the External World as a Field for Scientific Method in Philosophy (2014), Principles of Social Reconstruction (1916), Proposed Roads to Freedom: Socialism, Anarchism, and Syndicalism (1918), and Introduction to Mathematical Philosophy (1919). At the time of his visit, these works had already made him an established scholar and theoretician, not only in Europe, but also in the United States and, as we will see, also in Asia, especially China and Japan. Russell arrived in China in the autumn of 1920 and stayed there for almost a year before continuing his visit to Eastern Asia and heading for Japan. In the first two decades of the century, China had already established all the necessary components for a fruitful dialogue and a vital meeting of Europe and the Middle Kingdom. In China, this was a period of all-embracing and all-pervading renewal, but also one in which the first confrontations with Western ideas and Western philosophy began to bear fruit. The origins of these exchanges, however, were not only difficult and sometimes painful for China, but also linked to an urgent need for a new cultural self-identification.
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Pub Date : 2021-05-24DOI: 10.1080/10971467.2021.1917941
Guo Hongliang
Abstract Reading Bertrand Russell’s Principles of Social Reconstruction, Liang Shuming began a process of interpreting Russell’s philosophy in a Confucian way. The first stage in this process was seeing Russell as a fellow Confucian. Its second stage was absorbing Russell’s theory of impulse, seeing this as sharing aspects of the Confucian doctrine of benevolence (ren). The third stage was reconstructing Russell’s theory of spirit as a Confucian theory of “reason” as impersonal feeling. Under Liang Shuming’s critical assimilation of Russell’s philosophy, Russell’s theories of impulse and spirit came to constitute an intrinsic component of modern New Confucianism and was incorporated into the discourse of modern Chinese philosophy. To a certain extent, this shifts our view of Russell as merely a passing figure in the history of modern Chinese philosophy.
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Pub Date : 2021-05-24DOI: 10.1080/10971467.2021.1917944
Ding Zijiang, 丁 子江
Abstract Bertrand Russell, the great philosopher, was extremely prolific in various fields of philosophy, such as metaphysics, mathematical logic and mathematical philosophy, linguistic philosophy, ethics, epistemology, and social and political philosophy, but left little legacy in aesthetics. Some scholars regretted that “If the 20th-century had seen any polymath, Russell is the one. The only branch of philosophy he did not write on is aesthetics.” Although Russell did not write a book or article specifically on aesthetics, discussions on the subject can be found in his various writings, for example, the most prominent proposal of “the beauty of mathematics.” In addition, he also talked about how agnostics explain the beauty and harmony of nature from the perspective of epistemology. Views on aesthetics are scattered in Russell's writings, and no consistent views have been formed; some fragmented ideas about aesthetics are scattered in different philosophical writings. Compared with his profound contribution to other fields of philosophy, Russell did not deal with aesthetic issues systematically, nor did he attempt to answer the basic questions of aesthetics. In addition to personal qualities, there were certain constraints of the greater social environment. One of the main reasons is that in the English world of the 20th century, the analytical philosophy of language occupied the central stage, so that the space reserved for ethics, aesthetics, and political philosophy was quite limited. Furthermore, aesthetics was indeed not a popular philosophical topic culturally acceptable at the time.
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Pub Date : 2020-10-01DOI: 10.1080/10971467.2020.1800911
Ralph E. Weber, Xu Zhenxu
Abstract: The thought of Chen Jiaying offers a possibility of philosophy in China that is not confined to the mere expression of ancient Chinese tradition nor the simple transplanting of Western philosophy. He places philosophy in an unequivocal connection to the human point of view, takes the investigation of concepts and argumentation as indispensable for its practice, and regards life not as a matter of choice but as living out that to which we are already committed. All these aspects culminate in a realistic revolt against the tendency toward generalizing the truth in one domain as the only truth available.
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Pub Date : 2020-10-01DOI: 10.1080/10971467.2020.1800913
C. Jiaying
Editors’ Abstract In this paper, Chen aims to elucidate the nature of dianoesis, starting from the basic fact that we already hold a certain belief before we begin to argue for it. It concludes that what dianoesis endeavors to achieve is the understanding of ways-and-patterns of things, so that our scattered understanding gets connected. The author then addresses frequent misconceptions about the nature of dianoesis, such as that genuine dianoesis equals reasoning from premises neutral to any prejudice or from the absolutely evident and that the sole function of dianoesis is to change the audience in their opinion in order to reach agreement.
{"title":"On Dianoesis-Argumentation","authors":"C. Jiaying","doi":"10.1080/10971467.2020.1800913","DOIUrl":"https://doi.org/10.1080/10971467.2020.1800913","url":null,"abstract":"Editors’ Abstract In this paper, Chen aims to elucidate the nature of dianoesis, starting from the basic fact that we already hold a certain belief before we begin to argue for it. It concludes that what dianoesis endeavors to achieve is the understanding of ways-and-patterns of things, so that our scattered understanding gets connected. The author then addresses frequent misconceptions about the nature of dianoesis, such as that genuine dianoesis equals reasoning from premises neutral to any prejudice or from the absolutely evident and that the sole function of dianoesis is to change the audience in their opinion in order to reach agreement.","PeriodicalId":42082,"journal":{"name":"CONTEMPORARY CHINESE THOUGHT","volume":"51 1","pages":"194 - 215"},"PeriodicalIF":0.3,"publicationDate":"2020-10-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/10971467.2020.1800913","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45585988","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-10-01DOI: 10.1080/10971467.2020.1800916
C. Jiaying
Editors’ Abstract Bear bile is an important ingredient in traditional Chinese medicine. Each year, many bears are rescued from illegal bear farms, where they are kept in cages and frequently used for bile harvest through tubes attached to their bodies. In this article, Chen defends bear-rescuing activists against the charge that they fail to prioritize the human suffering, for school dropout kids in China seem to deserve help more urgently than bears. Chen argues that such a utilitarian picture misrepresents practical deliberation in general and life choices in particular: Our practical deliberation does not begin with such a value hierarchy, nor can it stand without connecting to what we are committed to.
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Pub Date : 2020-10-01DOI: 10.1080/10971467.2020.1800917
C. Jiaying
Editors’ Abstract In this article, Chen addresses the political relevance of political philosophy, cautioning against direct application of philosophy in real politics. Rather than bring about good politics, a philosopher-king leads to terrible cultural life, for in such a political setting philosophy cannot but turn into ideology. A better way to understand such relevance is to think from the middle ground. The prosperity of cultural life is where the work of the politician and the work of the philosopher overlap and where philosophy can be realistically expected to contribute.
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