This article is very different from other philosophy articles: it really is a manifesto addressed to Chinese philosophers. On the whole, Western thought has been exceedingly intellectualistic and ...rationalistic, and in this article I outline some of the ways in which those deep one-sided tendencies need to be corrected or rebalanced. However, I also claim that the Chinese are in the best position to correct and rebalance philosophy as a discipline. Chinese thought has never gone to the extremes of Western rationalism, and there is every reason to think that as China gains in power and prestige throughout the world, Chinese philosophers and thinkers will be in a position to correct or reset Western philosophy by drawing on their own deepest historical traditions, traditions which have recognized the value of emotion and sane ordinary living much more than has been typical in the West. You Chinese should realize that you have much to offer the West and not be too modest with your self-image or reticent with your philosophical ambitions.
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Every year over 200 million peasants flock to China's urban centers, providing a profusion of cheap labor that helps fuel the country's staggering economic growth. Award-winning journalist Michelle ...Dammon Loyalka follows the trials and triumphs of eight such migrants—including a vegetable vendor, an itinerant knife sharpener, a free-spirited recycler, and a cash-strapped mother—offering an inside look at the pain, self-sacrifice, and uncertainty underlying China's dramatic national transformation. At the heart of the book lies each person's ability to "eat bitterness"—a term that roughly means to endure hardships, overcome difficulties, and forge ahead. These stories illustrate why China continues to advance, even as the rest of the world remains embroiled in financial turmoil. At the same time, Eating Bitterness demonstrates how dealing with the issues facing this class of people constitutes China's most pressing domestic challenge.
This essay explores the history of studies in analytical philosophy in China since the beginning of the last century, by dividing into three phases. It shows that, in these phases, analytic ...philosophy was always at a disadvantage in confronting serious challenges coming from both Chinese traditional philosophy and modern philosophical trends. The authors argue that Chinese philosophers have both done preliminary studies and offered their own analyses of various problems as well as some new applications of analytic philosophy especially in the latest period. Meanwhile, Chinese traditional philosophy was always trying to adjust its cultural mentality in the struggle with analytic philosophy, and accommodated in its own way the rationalistic spirit and scientific method represented in analytic philosophy.
본문은 제목을 "한국 후 삼국시대 이전의 '제자학'에 관한 초보적 탐구"라 정하고 후 삼국시대 이전 금석문 '제자학'의 개황, 후 삼국시대 이전 금석문에 보이는 '제자학' 문자의 흔적, 후 삼국시대 이전 금석문에 보이는 '제자학' 흔적의 가치의의 등 문제를 탐구 토론한다. 해당 금석문에 보이는 '제자학' 문자가 관련된 시기는 일찍이 700년(신라 효소왕 ...9년 즉 당나라 측천무후 성력 3년에 해당)에 시작되어 줄곧 이어져 890년(신라 진성여왕 4년 즉 당나라 소종 대순 2년)에 이르기까지이다. 그런데 해당 금석문은 단지 '비', '기' 2종류 문체에 한정되며 그 가운데 관련 '제자학' 문자를 인술 원용한 것으로 『논어』, 『맹자』, 『노자』, 『열자』, 『장자』, 『관자』, 『순자』, 『한비자』, 『윤문자』, 『여씨춘추』, 『회남자』 등 서적이 있다. 이러한 상황은 바로 후 삼국, 고려, 조선시대와 서로 비교하면 그 대비되는 점이 분명하고 차이가 상당하다. 이는 곧 관련 금석문 '제자학'의 가치의의 문제로 귀결할 수 있는데 예를 들면 상대적으로 '제자학' 의 관련 범위가 가장 넓음, '제자학'의 원용빈도가 가장 높음, '제자학'의 발전 상황이 가장 볼만함, 금석문 '제자학' 문자의 작가 및 그 신분, '제자학' 문자를 인용하여 스님을 묘사하고 서술하거나 불상과 범종을 기술함 등 5가지 점이다. 이처럼 한국 후삼국시대 이전의 금석문 '제자학'은 일정한 가치의의를 지녀 이를 바탕으로 한국 '제자학'의 기초를 충분히 다질 수 있고, 이로 관련 연구에 종사할 수 있는 토대와 기회를 만들어낼 수 있는 까닭에 앞으로 새로운 평가를 거친 발전의 전기를 맞을 수 있을 것이라 생각한다.
This paper is a first step inquiry into the Early Chinese Philosophers in pre Three Kingdoms of Ancient Korea.: more detailed inquiry themes are trace marks appeared at the Inscriptions on Metal and Stone in the post Three Kingdoms of Ancient Korea and its value etc. Early Chinese philosophers equivalent to trace marks appeared at the Inscriptions on Metal and Stone began to appeared at the age of 700(that age was equivalent to King Hyo-So in the Kingdom of Shin-Ra. at same time Tang, Sheng-Li 3 in Ancient China), continued to at the time of 890(equivalent to Queen Jin-Sheng of Shin-Ra, at same time Tang, Shao-Zong 2 in Ancient China). However those Inscriptions on Metal and Stone restricted to two kinds of literary style: tombstone( 碑) and Descriptions(記), among those quoted the letter of Early Chinese Philosophers appeared at the classical canons: 『Analects of Confucius』(lun Yu 論語), 『Discourses of Mencius』(Meng Zi 孟子), 『Lao Zi』(老子), 『Lie Zi』(列子), 『The book of master Guan』(管子), 『Zhuang Zi』(莊子), 『Xun Zi』(荀子), 『Yin Wen Zi』(尹文子), 『Han Fei Zi』(韓非子), 『Lushichunqiu』(呂氏春秋). 『Hui Nan Zi』(淮南子) etc. On the stand point, Compared to the Three Kingdoms of Ancient Korea, Go-Ryoe(高麗) and Cho-Son(朝鮮) dynasty, We can fond out contrast point obviously, even considerably showed differences between them. that is related with consequences of value of Early Chinese Philosophers. Taken an examples of those values are five kinds of point as followed: relatively scope of Early Chinese Philosophers are most broad than any others, most highly quoted frequencies, worth seeing of development situation in the Early Chinese Philosophers, writer and one's social status on trace marks appeared at the Inscriptions on Metal and Stone in the Three Kingdoms of Ancient Korea using a letter of Early Chinese Philosophers described Buddhist monk or Buddhist image and temple bell. Like above, the Early Chinese Philosophers in trace marks appeared at the Inscriptions on Metal and Stone in the pre-Three Kingdoms of Ancient Korea has a fixed value, so enough to make a hard foundation on the Early Chinese Philosophers. and also can make an opportunity and basis for engage upon the related study. Therefore hereafter we can make a further development chances by way of new evaluation.
This article proposes a methodology to measure the dynamic and static complexities in real systems. Using the theory of discrete event systems, it is simulated the Dining Chinese Philosophers problem ...and then the complexity of the system is measured based on the simulated data. The obtained results relate to the static complexity based on the configuration of the system, without using a simulator. As for the dynamic complexity, it makes a connection to the time of the simulated system. The measurement of complexity is important for comparing two real systems that perform the same task and can be associated with risk factors and systems appreciation.
Chinese psychology can be taken to mean a discipline —Eurocentric in origin —practiced in its many forms within regions of a geographical spa —China —and also as something by and for a specified ...culture with its own distinct philosophical traditions. While the Chinese have traditionally linked the subject matter of psychology with the longstanding teachings of Confucius, Mencius, Laozi, and their followers, the modern discipline that emerged out of Euro-America only began to make an impact in the first two decades of the twentieth century. This article reveals, like other sciences from nineteenth-century Europe, the emerging modern psychological discipline was unrecognizable to the Chinese, who had to discover, adopt, and adapt it along with other strange new things from the West. Initially China regarded psychology as a foreign discipline for a variety of reasons. This article elaborates on the discipline of Chinese psychology and its various contexts.
This article provides an introduction to the two earliest representative thinkers of Daoism—Laozi and Zhuangzi—and the two texts that carry their names, which are likewise recognized as Daoist ...philosophical classics. Laozi may have been the first person in Chinese intellectual history to develop a theory about the source and ground of the universe and all things; this theory is represented in the concept “Dao” (Tao). Dao is the primordial root of all beings and creatures; all beings and creatures in turn depend on it, and it never turns away from them. As the ultimate source and ground of the universe, Dao seems equivalent to a metaphysical concept in Western philosophy. For Zhuangzi, right and wrong, good and bad hold the same values, while life and death, fortune and adversity are equally as acceptable as the alternating day and night. Thus, Zhuangzi's thought involves an ideal notion of human existence. Unlike most other thinkers, Zhuangzi develops and conveys his philosophical ideas and theories mainly through fables, tales, anecdotes, and dialogues.
This article provides an introduction to Confucianism. Mencius (ca. 370–289
bce
) and Xunzi (ca. 310–220
bce
) are the only two early scholars in the Confucian lineage (known as the ru, or ...“Ritualists,” in the period) whose teachings were handed down in relatively complete, eponymous form. Additionally, the high quality of their teachings has led the tradition to regard them as the two most prominent Confucians after Confucius. Their teachings are directed toward improving the justification of Confucian social and political norms during a time when philosophical challenges to traditional mores and institutions were proliferating. However, they proceed through very different strategies of justification. Mencius argues that Confucian norms are best suited to express innate, central facets of human psychological dispositions. Xunzi appeals to the transformative effect of Confucian ritual training and education in producing the most desirable state of affairs—a state in which both intrapersonal and interpersonal desire-satisfaction is efficient, harmonious, and orderly.
The Confucians, or Ru, were just one of several widely recognized social or ethical movements, and the figures and texts we now call “Daoist” did not represent an organized school or movement at all, ...but only a loose network of mentors and pupils with a roughly overlapping doctrinal orientation. Neither can be considered to have approached the status of philosophical orthodoxy or dominance, and numerous other thinkers and ideological communities flourished alongside them in what later became known as the age of the “hundred schools,” perhaps the most intellectually fertile period in Chinese history. This article introduces two of these rival strands of early Chinese thought, Mohism (Mo Jia) and Legalism (Fa Jia). The Mohists were a well-organized, grassroots social movement deeply committed to moral, political, and religious ideals and particularly concerned for the welfare of the common people. Mo Di, the charismatic teacher from whom the movement took its name, was arguably the first real philosopher in the Chinese tradition. By contrast, Legalism was not an actual school or movement at all, but a taxonomical category invented by Han dynasty historians, who classified the thinkers of the classical age into six major jia, or schools of thought. Under the rubric of the Fa Jia, or “School of Fa”—commonly translated as “Legalism”—they grouped together a disparate set of statesmen and political thinkers who lived at different times, in different states, and advocated no unified doctrine or way of life.
This article provides an introduction to Confucianism. Confucius (551–479
bce
) was born during the Spring and Autumn period in Qufu, a town in the state of Lu in central China, when the glory of the ...early Zhou dynasty was declining but still in fresh memory in the minds of the people. Confucius considered himself a “transmitter” rather than a creator. The wisdom that he taught, according to himself, was already entailed in the ancient traditional rituals, the history, music, poetry, and limited written works, which were, though corrupted in the ages of turmoil, still available at the time. He is believed to have edited some of the most basic Chinese classic books, including the Book of Rites, the Book of History, the Book of Odes, the Book of Music, and the Book of Changes. There is a spiritual and religious dimension in Confucianism, which contains a strong sense of mission, a journey that is not supposed to end before one's death, and an aim even more important than life itself.
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