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In this essay, I hope to formally invite readers to consider becoming interested in the study of otherphilosophical traditions other than the “Western” (European). For this reason, I conducted a general analysis of a number of the main objections to “non-Western philosophy” (Kant, Hegel, Heidegger, Russell, and McLuhan). Then I refuted those arguments with other sources and rationales. I will sum up by mentioning a few points worth considering for anyone interested in learning more about any of these traditions. The conclusion is that adopting interculturality as a guiding principleor method could significantly enrich philosophical reflection, or “philosophizing.” However, to do so, acknowledging these cultural traditions as having equalphilosophical weight to that of Europeans, and normalizing their research without sacrificing rigor and analysis is necessary., En este texto pretendo realizar una invitación al lector a interesarse por el estudio de algunas tradiciones filosóficas distintas a la «occidental» (europea). Para ello, realizo un análisis general de varios de los argumentos de los principales detractores de las «filosofías no occidentales» (Kant, Hegel, Heidegger, Russell, and McLuhan). Luego, objeto dichos argumentos con diversas fuentes y razonamientos. Finalmente, menciono algunos puntos de reflexión que podrían ser interesantes para aquel que desee investigar a fondo alguna de estas tradiciones. Se concluirá que asumir a la interculturalidad como principio o método podría enriquecer fuertemente la reflexión filosófica o «el filosofar»; sin embargo, para ello es necesario un reconocimiento de estas tradiciones como interlocutores de igual peso filosófico que los europeos y, por lo mismo, se debería normalizar su estudio sin que por ello se pierda el rigor y el análisis.

The purpose of this article has been to present an interpretation of the writings of Lin Yutang (1895–1976), Chinese writer, thinker, translator, linguist, and inventor, from a philosophical perspective. Lin Yutang was, above all, a bilingual author and thinker, raised and educated simultaneously in two cultures, i. e. the circle of Chinese tradition and Christian culture of the English-speaking world. His immense erudition and intellectual ability naturally marked him out– in both a literal and a metaphorical sense – as a go-between the Chinese tradition and 20th-century and the Western civilization. In his long life, Lin published more than sixty books, forty of which came out in English and only six of these were novels. The list of his non-fiction books is much longer and includes short and long essays, monographs on ancient Chinese sages, such as Confucius, Laozi or Zhuangzi, and their translations and anthologies. Lin gained remarkable popularity with several highly applauded fiction books and an effort to transplant Chinese culture in the West. And yet, even though he rose to great fame as a “Chinese philosopher” after the publication of My Country My People (1935) and The Importance of Living (1937), his philosophical thought, scattered throughout his many writings, has rarely been the subject of academic research., Celem niniejszego artykułu jest przedstawienie – z perspektywy filozoficznej – pewnej interpretacji pism Lina Yutanga (1895–1976), chińskiego pisarza, myśliciela, tłumacza, lingwisty i wynalazcy. Lin Yutang był przede wszystkim dwujęzycznym autorem i myślicielem, wychowanym i wykształconym w dwóch obszarach kulturowych, a mianowicie w kręgu tradycji chińskiej oraz w chrześcijańskim obszarze świata anglojęzycznego. Jego wielka erudycja i talenty intelektualne sprawiły, że mógł on stać się – w sensie metaforycznym i tym zupełnie dosłownym – pośrednikiem między tradycją chińską oraz dwudziestowieczną cywilizacją Zachodu. W ciągu swojego długiego życia Lin opublikował ponad sześćdziesiąt książek. Czterdzieści z nich ukazało się w przekładach angielskich – i tylko sześć stanowiły powieści. Lista niebeletrystycznych prac Lina jest znacznie dłuższa i obejmuje m.in. krótkie i długie eseje, monografie poświęcone chińskim mędrcom takim jak Konfucjusz, Laozi czy Zhuangazi, a także przekłady i antologie z tłumaczeniami ich dzieł. Szczególną popularność przyniosło Linowi kilka książek beletrystycznych, niezwykle wysoko ocenionych przez krytykę, popularność zyskał Lin również dzięki swym próbom częściowego przeszczepienia kultury chińskiej na grunt zachodni. Po opublikowaniu My Country My People (1935) oraz The Importance of Living (1937) Lin osiągnął wielką sławę jako „filozof chiński”, jednak jego własna myśl filozoficzna, rozproszona w wielu tekstach, rzadko bywała przedmiotem zainteresowania uczonych.

The purpose of this article has been to present an interpretation of the writings of Lin Yutang (1895–1976), Chinese writer, thinker, translator, linguist, and inventor, from a philosophical perspective. Lin Yutang was, above all, a bilingual author and thinker, raised and educated simultaneously in two cultures, i. e. the circle of Chinese tradition and Christian culture of the English-speaking world. His immense erudition and intellectual ability naturally marked him out– in both a literal and a metaphorical sense – as a go-between the Chinese tradition and 20th-century and the Western civilization. In his long life, Lin published more than sixty books, forty of which came out in English and only six of these were novels. The list of his non-fiction books is much longer and includes short and long essays, monographs on ancient Chinese sages, such as Confucius, Laozi or Zhuangzi, and their translations and anthologies. Lin gained remarkable popularity with several highly applauded fiction books and an effort to transplant Chinese culture in the West. And yet, even though he rose to great fame as a “Chinese philosopher” after the publication of My Country My People (1935) and The Importance of Living (1937), his philosophical thought, scattered throughout his many writings, has rarely been the subject of academic research., Celem niniejszego artykułu jest przedstawienie – z perspektywy filozoficznej – pewnej interpretacji pism Lina Yutanga (1895–1976), chińskiego pisarza, myśliciela, tłumacza, lingwisty i wynalazcy. Lin Yutang był przede wszystkim dwujęzycznym autorem i myślicielem, wychowanym i wykształconym w dwóch obszarach kulturowych, a mianowicie w kręgu tradycji chińskiej oraz w chrześcijańskim obszarze świata anglojęzycznego. Jego wielka erudycja i talenty intelektualne sprawiły, że mógł on stać się – w sensie metaforycznym i tym zupełnie dosłownym – pośrednikiem między tradycją chińską oraz dwudziestowieczną cywilizacją Zachodu. W ciągu swojego długiego życia Lin opublikował ponad sześćdziesiąt książek. Czterdzieści z nich ukazało się w przekładach angielskich – i tylko sześć stanowiły powieści. Lista niebeletrystycznych prac Lina jest znacznie dłuższa i obejmuje m.in. krótkie i długie eseje, monografie poświęcone chińskim mędrcom takim jak Konfucjusz, Laozi czy Zhuangazi, a także przekłady i antologie z tłumaczeniami ich dzieł. Szczególną popularność przyniosło Linowi kilka książek beletrystycznych, niezwykle wysoko ocenionych przez krytykę, popularność zyskał Lin również dzięki swym próbom częściowego przeszczepienia kultury chińskiej na grunt zachodni. Po opublikowaniu My Country My People (1935) oraz The Importance of Living (1937) Lin osiągnął wielką sławę jako „filozof chiński”, jednak jego własna myśl filozoficzna, rozproszona w wielu tekstach, rzadko bywała przedmiotem zainteresowania uczonych.

The Zhuangzi, a 4th century BCE Chinese text, is optimistic about life unrestrained by entrenched values. This paper contributes to existing debates on Zhuangzian freedom in three ways. First, it reflects on how it is possible to enjoy the freedom envisaged in the Zhuangzi. Many discussions welcome the Zhuangzi’s picture of release from life shaped by canonical visions, without also giving thought to life without these driving visions. Consider this scenario: in a world with limitless possibilities, would it not be fraught, not knowing how to interpret situations? I suggest that freedom in the Zhuangzi is possible only if one succeeds in reorienting herself to the new ‘normal’. Second, I introduce and develop the idea of working with constraints. This focuses on an agent's maximizing the fit between relevant conditions, on the one hand, and their capabilities, on the other. Finally, I propose that self-directed practice, an important expression of agency, is required for building capabilities that enable such freedom. I examine the idea of risk involved in these firsthand experiences, articulating an account of agency that sits at the heart of hard-won Zhuangzian freedom.

Starting from the Analects, the text closest to the original thought of Confucius, and using the other three books of the classical canon of Confucianism, the present work seeks to analyze the importance that rituals, as a paradigmatic formula of social guidelines, have in Confucian philosophy, in relation to his ethical, political and cosmological system. Then, he establishes a semblance of the structure of rituals in Confucian China. Finally, the relationship of the Confucian School with rituals is contrasted with the secularization of today's democracy., A partir de los Analectas, el texto más próximo al pensamiento originario de Confucio, y empleando los otros tres libros del canon clásico del confucianismo, el presente trabajo buscar analizar cuál es la importancia que los rituales, como fórmula paradigmática de las pautas sociales, tienen en la filosofía de Confucio, en relación con su sistema ético, político y cosmológico. Después, establece una semblanza de la estructura que tenían los rituales en la China confuciana. Finalmente, se contrapone la relación de la Escuela confuciana con los rituales con la secularización de la democracia actual.

From the certainty that the identity of Chinese philosophy seems to need a revision that together with innovative multidisciplinary methodologies predicts heterogeneous but conclusive results, this text expects to review the Chinese analysis of these notoriously paradigmatic changes. On the one hand more general, it appeals to the Chinese particularity and on the other, it is based on three purposes: 1. To achieve the updated analysis from the most current western sinology; 2. To delimit the differential foundations of this tradition, but also; 3. To highlight the progress in methodology and contrastive philosophical paradigm. It is based on four purposes: on the one hand, to achieve the updated analysis from the most contemporary western sinology, also to delimit the distinguishing fundaments of this tradition, and the progress in methodology and contrastive philosophical paradigm, but on the other hand, more general, to appeal to the Chinese distinctive feature., Con la convicción de que la identidad de la filosofía china parece necesitar una revisión que junto a metodologías innovadoras multidisciplinares augura unos resultados heterogéneos pero concluyentes, el presente texto pretende examinar el análisis chino de estos cambios notoriamente paradigmáticos. Por un lado, más general, se apela a la particularidad china y por otro, se fundamenta en tres propósitos: 1. Alcanzar el análisis actualizado desde la sinología occidental más actual; 2. Delimitar los fundamentos diferenciales de esta tradición, pero también; 3. Destacar los progresos en metodología y paradigma filosófico contrastivo.

This dissertation argues that written form is essential, not accessory, to philosophical content, with particular focus on Plato and Zhuangzi. In the case of these two thinkers, the written forms they have left us are what I call poetic: full of metaphor, imagery, narrative, etc.—characterized in some sense by a lack of systematic analysis. Attending to form thus entails (1) expanding our notion of what counts as philosophically meaningful and (2) radically different interpretations of what Plato and Zhuangzi are up to—i.e., reading their work as poetic texts rather than as containers for preconceived notions in Platonism or Daoism. The dissertation speaks, hopefully, to audiences in comparative literature, philosophy (especially the history of philosophy), classics, and sinology.

This dissertation argues that written form is essential, not accessory, to philosophical content, with particular focus on Plato and Zhuangzi. In the case of these two thinkers, the written forms they have left us are what I call poetic: full of metaphor, imagery, narrative, etc.—characterized in some sense by a lack of systematic analysis. Attending to form thus entails (1) expanding our notion of what counts as philosophically meaningful and (2) radically different interpretations of what Plato and Zhuangzi are up to—i.e., reading their work as poetic texts rather than as containers for preconceived notions in Platonism or Daoism. The dissertation speaks, hopefully, to audiences in comparative literature, philosophy (especially the history of philosophy), classics, and sinology.

Mengzi maintained that both benevolence (ren 仁) and rightness (yi 義) are naturally-given in human nature. This view has occupied a dominant place in Confucian intellectual history. In Mencius 6A, Mengzi’s interlocutor, Gaozi, contests this view, arguing that rightness is determined by (doing what is fitting, in line with) external circumstances. I discuss here some passages from the excavated Guodian texts, which lend weight to Gaozi’s view. The texts reveal nuanced considerations of relational proximity and its limits, setting up requirements for moral action in scenarios where relational ties do not play a motivational role. I set out yi’s complexity in these discussions, highlighting its implications for (i) the nei-wai debate; (ii) the notion of yi as “rightness,” or doing the right thing; and (iii) how we can understand the connection between virtue and right action in these early Confucian debates. This material from the excavated texts not only provides new perspectives on a longstanding investigation of human nature and morality, it also challenges prevailing views on Warring States Confucian intellectual history.

L’expression chinoise ziran peut s’entendre aussi bien à propos de la « nature », cette région de l’être dont l’émergence et les fonctionnements ne relèvent pas de la volonté ou de l’action humaine, qu’à propos d’un certain type d’action humaine. Le geste expert de l’artiste, qu’il soit peintre ou calligraphe, est l’exemple privilégié d’une telle action. Ziran appartiendrait donc, d’une part, à un certain discours métaphysique, qu’il s’agit de comprendre comme décrivant la venue à l’être et le mode d’existence de ce qui est, et, d’autre part, au discours esthétique. Cet apparent décalage ne doit néanmoins pas nous faire penser que ces deux sphères d’utilisation du dissyllabique ziran soient imperméables l’une à l’autre. Nous proposons au contraire de considérer qu’il existe une cohérence profonde entre les différents régimes d’utilisation de ce terme. Ainsi, lire conjointement les textes spéculatifs produits par les penseurs de l’étude du mystère (玄學 xuanxue) et les textes théoriques sur l’art permettrait de dégager une lecture philosophique cohérente de la notion de ziran. C’est cette lecture que nous proposons d’entreprendre dans la présente communication. Nous partirons du texte de Cai Yong 蔡邕 (133-192) Les neufs effets, afin d’expliciter le sens de ziran dans l’esthétique traditionnelle chinoise, pour ensuite nous diriger vers Guo Xiang 郭象 (252-312), l'un des principaux représentant de l'étude du mystère. À l’issue de ce double parcours, nous espérons montrer que les différentes fonctions de la notion de ziran, ainsi que l’utilisation qui en est faite dans des contextes distincts, ne nuisent en rien à son unité sémantique. Au contraire, considérer simultanément l’esthétique et la métaphysique permet de construire une perspective complète quant à cette notion., info:eu-repo/semantics/nonPublished

There is no doubt that Guo Xiang’s philosophy claims to be a commentary on the Zhuangzi. From its title to its literary style, the Commentary on the Zhuangzi (Zhuangzi zhu 莊子注) is an explicit attempt to explain the meaning of the writings gathered under the name of Zhuang Zhou. For centuries, Guo Xiang’s interpretations dominated the study of the Zhuangzi and we should wait until the Southern Song to see explicit attempts to go beyond Guo Xiang’s hermeneutic. For modern scholars, Guo Xiang’s perspective often taste like a poor and one-sided perspective on the Zhuangzi’s rich and extravagant philosophy in which perspectives are everchanging and constantly overstepped. From these point of view, Guo Xiang’s commentary appears to be either useless or, even worst, harmful to the proper understanding of the Zhuangzi. There is, however, an important methodological issue in such perspectives: by breaking the essential link between the commentary and its base-text, it reduces Guo Xiang’s thought to a monist and simplistic philosophy of reality in which there is no place for any metaphysical concern. This paper attempt to understand Guo Xiang’s work not as a scholarly explanation of the Zhuangzi, but rather as a philosophical reaction to problems which arise from the writings attributed to Zhuangzi. The aim of this paper is to understand the main concept of Guo Xiang’s philosophy, the self-so (ziran 自然), in regard to an interpretation of the Zhuangzi’s philosophy of language and reality. I attempt to show what could be helpful within the Zhuangzi to understand Guo Xiang’s ideas. Through the understanding of Guo Xiang’s main concept, I hope to demonstrate how Guo Xiang tried to think with the Zhuangzi and how his philosophy is, in some way, faithful to the inspiration of the Zhuangzi., info:eu-repo/semantics/nonPublished

This valuable collection of illuminating analysis of skill stories from the Zhuangzi, a 4th century BCE Daoist text opens up new lines of inquiry in comparative East-West philosophical debates on skill, cultivation and mastery, as well as ...

In this article, Richard Shusterman discusses the controversial relation between spontaneity and reflexive somatic awareness in contemporary philosophy. He, then, approaches this subject in classical confucian and daoist authors to present spontaneity and reflection as rather complementary than contradictory dimensions to each other., Neste artigo, Richard Shusterman discute a controvertida relação entre espontaneidade e atenção somática reflexiva na filosofia contemporânea. Ele aborda o tema em autores clássicos do confucionismo e do taoísmo para apresentar espontaneidade e reflexão como dimensões mais complementares do que contraditórias entre si.

In this article, Richard Shusterman discusses the controversial relation between spontaneity and reflexive somatic awareness in contemporary philosophy. He, then, approaches this subject in classical confucian and daoist authors to present spontaneity and reflection as rather complementary than contradictory dimensions to each other., Neste artigo, Richard Shusterman discute a controvertida relação entre espontaneidade e atenção somática reflexiva na filosofia contemporânea. Ele aborda o tema em autores clássicos do confucionismo e do taoísmo para apresentar espontaneidade e reflexão como dimensões mais complementares do que contraditórias entre si.

In this article, Richard Shusterman discusses the controversial relation between spontaneity and reflexive somatic awareness in contemporary philosophy. He, then, approaches this subject in classical confucian and daoist authors to present spontaneity and reflection as rather complementary than contradictory dimensions to each other., Neste artigo, Richard Shusterman discute a controvertida relação entre espontaneidade e atenção somática reflexiva na filosofia contemporânea. Ele aborda o tema em autores clássicos do confucionismo e do taoísmo para apresentar espontaneidade e reflexão como dimensões mais complementares do que contraditórias entre si.

This paper examines the social views of late Taoists, the authors of the treatise “Huainanzi”. According to the chapter “Craft of the Ruler”, the basic concepts are determined that describe the relationship between people within the state. In the conditions of the unified political space and synthesis of the philosophical teachings the authors of “Huainanzi” introduce the ideas of “benefit” and “good” into the Taoist social theory. The article shows that from the treatise creators’ point of view, “good” is the result of reasonable social differentiation and labor cooperation. Particular attention is paid to the connection between the notion of “common good” and the dao concept. According to the author, one can talk about a significant shift in social views in the bosom of the Taoist tradition. “Huainanzi” demostrates a gradual departure from the ideals of social and spiritual autonomy to the principles of joint practical activity. A positive outlook on society and the state, which is expressed in “Huainanzi”, has become a hallmark of Han Taoism., Рассматриваются социальные воззрения поздних даосов, авторов трактата «Хуайнань-цзы». На материале главы «Искусство владычествовать» определены основные понятия, описывающие взаимоотношения между людьми в рамках государства. В условиях объединенного политического пространства и синтеза философских учений авторы «Хуайнань-цзы» вводят в даосскую социальную теорию идеи «пользы» и «блага». Показано, что, с точки зрения создателей трактата, «благо» есть результат разумной социальной дифференциации и трудовой кооперации. Особое внима ние уделено соотношению концепции «общего блага» с понятием дао. По мнению автора, можно говорить о существенном сдвиге социальных воззрений в лоне даосской традиции. В «Хуайнань-цзы» мы можем наблюдать постепенный уход от идеалов социальной и духовной автономии к принципам совместной практической деятельности. Выраженный «Хуайнань-цзы» позитивный взгляд на общество и государство стал отличительной чертой ханьского даосизма.

The Zhuangzi is known as a literary masterpiece as well as a philosophical monument. The philosophical power of this book is linked to its original way to play with language and phrases, which makes the Zhuangzi a constant challenge for readers and translators. Due to the fact that, in China, the Zhuangzi has been continuously read and commented, the exegetical literature is as large as it is diverse and contradictory. For modern readers, those commentaries could appear as a tremendous mass of secondary literature, a subsequent production which sometime, however, seems to be unrelated to the Zhuangzi’s problems. In order to understand the Zhuangzi, a reader can then choose to refer only to the text itself, using modern editions or translations. For the translator, however, the problem is not that simple. Some among the classical commentaries, indeed, shape and influence our very access to the Zhuangzi. Because of their role in the textual transmission and considering the fact they are our primary resources for semantical analysis, it is highly difficult for a translator to leave aside those commentaries. This paper aims to stress the translator’s reliance to the exegetical literature. This paper presents two case studies, showing how Cheng Xuanying 成玄英 subcommentary, or Lu Deming 陸德明 philological glosses, both written during the Tang dynasty (618-907), are, for many expressions from the Zhuangzi, the cornerstone of the translators’ work. Through those case studies and through the comparison of several modern translations of the Zhuangzi, our purpose is to draw the outlines of a philosophical reflexion about the usefulness of the exegetical tradition in the study and the translation of the Zhuangzi., info:eu-repo/semantics/nonPublished

This book engages in cross-tradition scholarship, investigating the processes associated with cultivating or nurturing the self in order to live good lives.

This submission includes a folio of original compositions fo 90–120 minutes in length. This is accompanied by a dissertation (exegesis) illuminating the folio works in technical, philosophical and aesthetic ways. A recurring and significant thread appearing within my compositions since I began composing is the inspiration I have drawn from aspects of Chinese philosophy and poetry. This inspiration has never been exclusive, however I have consistently returned to these sources to find ideas to express in my music. This thesis examines how this inspiration has guided my work and the broader influence and philosophy behind the creation, performance and interpretation of my music.

In the Chinese exegetical tradition, Guo Xiang 郭象 (252-312) holds a very important position. Although he is mostly known in the field of Taoist Studies as the author of a very influent Commentary on Zhuangzi, some evidence allows us to think that Guo Xiang also wrote commentaries about the Confucian Analects. Regarding those so-called “Confucian works” of Guo Xiang, research is still in preliminary stage. Even though the History of the Sui (隨書) and the Old History of the Tang (舊唐書) still mention them, most appear to be lost in subsequent Dynastic Histories. Furthermore, the biography of Guo Xiang in the History of the Jin (晉書) does not mention those works. Among them, only the 論語體略, Explanations on the main points of the Analects, survive until today as a collection of nine fragments of commentaries, together with the commented text from the Analects. How were those fragments passed on to us? In which context where they transmitted? After briefly exploring those questions, I consider the content of the fragments. In so doing, I show that the literary style as well as some of the main concepts are extremely close of those used by Guo Xiang in his Commentary on Zhuangzi. However, one should keep in mind that whether Guo Xiang did actually write the Explanations remains an open question. In the event that Guo Xiang did write this commentary, the study of those fragments opens new perspectives on Guo Xiang’s thought as well as new material for the research on Wei-Jin exegesis. This paper aims to provide a textual and historical approach to these issues as well as the philosophical questions raised by Guo Xiang’s Explanations., info:eu-repo/semantics/nonPublished

Предмет ове дисертације је веза стваралаштва Урсуле Ле Гвин сa даоистичким поимањем света и са старокинеском филозофијом уопште. Подробном анализом садржаја и структуре одабраних романа и приповедака осветљавају се начини на које ова списатељица интегрише основне постулате даоизма у своје стваралаштво. Рад се првенствено заснива на анализи романа из Хаинског циклуса који имплицитно или експлицитно тематизују виталне даоистичке принципе једноставности, природности, слободе и неизрецивости: Лева рука таме, Човек празних шака и Причање, као и одабраних приповедака из збирки Дванаест четврти ветра и Четири пута до опроштаја. Како се усмерење целокупне кинеске филозофије креће у два међусобно повезана правца ‒ самоусавршавање појединца и достизање идеалног друштвеног уређења ‒ свако поглавље овог рада предмет свог разматрања сагледава двојако: из угла друштва и из угла појединца. Примарни циљ дисертације јесте да упоредном анализом дела Урсуле Ле Гвин и одабраних текстова даоистичке филозофије јасно прикаже везу између основних принципа даоизма и њеног стваралаштва, и тиме потврди основну хипотезу од које је ово истраживање и кренуло ‒ да је стваралаштво Урсуле Ле Гвин дубоко укорењено у начелима даоистичке традиције старе Кине..., The subject of this dissertation is the connection of the literary work of Ursula K. Le Guin with the Daoist worldview and ancient Chinese philosophy in general. Through a thorough analysis of the contents and structure of selected novels and short stories, the ways in which the writer incorporates the basic assumptions of Daoism into her work are elucidated. The thesis is primarily based on the analysis of the Hainish novels which implicitly or explicitly thematize the vital Daoist principles of simplicity, naturalness, freedom and inexpressibility: The Dispossessed, The Left Hand of Darkness and The Telling, along with selected short stories from the collections The Wind’s Twelve Quarters and Four Ways to Forgiveness, but also refers to other Le Guin’s works to the extent to which they are relevant for the subject of the study. As Chinese philosophy as a whole focuses on two mutually connected directions ‒ self-improvement of the individual and achievement of the ideal social system ‒ each chapter of the dissertation looks into its subject from two points of view: that of society and that of the individual. The primary aim of this thesis is to conduct a comparative analysis of Le Guin’s works and selected texts of Daoist philosophy in order to clearly present the connection between the basic principles of Daoism and her work, and thus confirm the principal hypothesis that was the starting point of this research ‒ that the literary work of Ursula K. Le Guin is deeply rooted in the tenets of the Daoist tradition of ancient China...

‘Practical Contextualism’ is a multifaceted concept which, I will argue, permeates various ancient Chinese texts. The central focus of practical contextualism is to be aware of, and sensitive to, the contextual environment or situation, including the relationships involved in those contexts. On an individual level, this has important implications for one’s daily engagement with others and the world. On a socio-political level, this is essential to creating and implementing well-functioning social and political institutions and policies. Practical contextualism means, among other things, that one must be prepared for possible changes that might occur in these contexts, and calls for the fostering of optimal and timely responses and solutions. In this light, the cultivation of the self is an arduous process whereby one develops epistemic cognition and skills in order to be able to detect and deal with exigent situations.This thesis studies four pre-Qin Chinese texts: the Yi Jing (易經), the Han Fei Zi (韓非子), the Zhuang Zi (莊子), and the Analects (論語). Each of these arguably exemplifies the particular tradition or practical field it represents, and has received extensive and long-term scholarly attention. The current study unveils practical contextualism as a common theme that exists in the four texts, but with different philosophical emphases. The Yi Jing is one of the earliest texts abundant with contextual and practical ideas that are not necessarily limited to any particular philosophical discipline. In the Han Fei Zi, practical contextualism constitutes an overt theme in political discourse. The Zhuang Zi is ideal for examining practical contextualism in Chinese epistemology. The Analects explores how practical contextualism is played out in human societies.The current study proposes a theoretical framework to describe ‘practical contextualism’, which does not appear specifically in ancient Chinese texts, and has yet to be studied systematically. The framework identi

В статье рассмотрен вопрос актуальности конфуцианской этики в современном мире технологий. Высший идеал человека в конфуцианстве — цзюньцзы, потому в ходе исследования это понятие было ключевым. В работе рассмотрены взгляды Конфуция, а также современных ученых. Автор высказывает мнение, что образ цзюньцзы не только сохраняет свою актуальность, но также имеет перспективу регулятора социальных отношений., In article the question of relevance of Confucian ethics in the modern world of technologies is considered. The highest ideal of the person in Confucianism – Jun zi therefore during research it was our key concept. In this work were considered Confucius’s views, and also modern scientists, for judgment of relevance of Confucian ethics We assume that the image Jun zi not only was actual in the past and presently, but also has prospect of the regulator of the social relations.

Hermann Hesse was the most prominent German writer in the twentieth century. His writing was influenced by Eastern culture, especially the Chinese Philosophy. In Hesse’s later creation, Chinese Philosophy became one of the main sources for his inspiration, moreover, the canonical Taoist and Confucian texts appeared to be the precious primitive texts for Hesse’s appropriation. His final novel Das Glasperlenspiel, translated into The Glass Bead Game by Richard and Clara Winston, is a representative work that shows a crucial step in Hermann Hesse’s comprehension and presentation of ancient Chinese Philosophy from Taoist and Confucian perspectives. The thesis firstly analyzes Hesse’s encounter with Eastern culture and his digestion of Chinese Philosophy. He attained spiritual enlightenment in the wisdom of ancient Chinese philosophers in the Western context, hence Chinese Philosophy in Hesse’s perspective was not a school of philosophy as a whole, but a precise resource that was full of enlightened philosophical thoughts. Based on Hesse’s personal background, the specific appropriated elements of Chinese Philosophy are grounded in the textual analysis of The Glass Bead Game. Hesse was inspired by the doctrine of “music power” in Lü Buwei’s Spring and Autumn. He borrowed I Ching hexagrams to portray the oracular game played by the protagonist of the novel. The Taoist motifs of spiritual freedom and naturalness was borrowed as the fundamental themes throughout the novel. After examining the borrowings and recreations in Hesse’s novels, an investigation is conducted to discuss the reception of Hermann Hesse in China during 1988-2015. Even though Hesse’s novels were not prevailing among the general public, he was increasingly acknowledged and valued in the academic field in China.

In 2005, Sergio Capparelli met Marcia Schmaltz in a Beijing subway and invited her to co-translate Chinese tales for children and youngsters. This meeting resulted in a collection of over two hundred short stories, which were partially published in 50 Fables of Fabulous China (Capparelli; Schmaltz, 2007) and in Chinese Supernatural Tales (Schmaltz; Capparelli, 2010). In this paper, I present some reflections originated from the bibliographical research about the preparation of those source texts. The first reflection focuses on the influence of the philosophical doctrines of the traditional culture for the Chinese literary production, which has on education one of its main roles. The second one combines literary concepts such as prose fiction, children’s literature and intertextuality in the different cultural systems involved, which must be taken into consideration by the translator. The third one refers to the reconstitution process of the tale “Confucius and unnamed boy”, and to the texts referring to this tale. Finally, the forth reflection is about the translation process. In this part, we discuss the decisions which were made, taking into account the intrinsic aspects of the source texts in the Chinese cultural system for its transposition in the target culture system., Em 2005, Sérgio Capparelli encontrou Márcia Schmaltz no metrô de Pequim e propôs traduzirem juntos narrativas chinesas para crianças e jovens. Deste encontro, resultou numa coleção de mais de duas centenas de contos, que foram parcialmente publicados em 50 fábulas da China fabulosa (CAPPARELLI; SCHMALTZ, 2007) e em Contos sobrenaturais chineses (SCHMALTZ; CAPPARELLI, 2010). Neste artigo são apresentadas algumas reflexões a partir da pesquisa bibliográfica para a preparação desses textos de partida. A primeira refere-se à influência das doutrinas filosóficas da cultura tradicional para a produção literária chinesa, que tem na função educativa uma de suas características proeminentes. A segunda, inter-relaciona conceitos literários como prosa ficcional, literatura infantil e intertextualidade nos diferentes sistemas culturais envolvidos, que devem ser levados em conta pelo tradutor. A terceira é relativa ao processo de reconstituição da narrativa “Confúcio e o menino sem nome” e aos textos alusivos a esse encontro. Finalmente, a quarta reflexão focaliza-se na tradução. Nela são discutidas as decisões tomadas, tendo em conta os aspectos intrínsecos do texto de partida no sistema cultural chinês para sua transposição ao sistema da cultura-alvo.

In 2005, Sergio Capparelli met Marcia Schmaltz in a Beijing subway and invited her to co-translate Chinese tales for children and youngsters. This meeting resulted in a collection of over two hundred short stories, which were partially published in 50 Fables of Fabulous China (Capparelli; Schmaltz, 2007) and in Chinese Supernatural Tales (Schmaltz; Capparelli, 2010). In this paper, I present some reflections originated from the bibliographical research about the preparation of those source texts. The first reflection focuses on the influence of the philosophical doctrines of the traditional culture for the Chinese literary production, which has on education one of its main roles. The second one combines literary concepts such as prose fiction, children’s literature and intertextuality in the different cultural systems involved, which must be taken into consideration by the translator. The third one refers to the reconstitution process of the tale “Confucius and unnamed boy”, and to the texts referring to this tale. Finally, the forth reflection is about the translation process. In this part, we discuss the decisions which were made, taking into account the intrinsic aspects of the source texts in the Chinese cultural system for its transposition in the target culture system., Em 2005, Sérgio Capparelli encontrou Márcia Schmaltz no metrô de Pequim e propôs traduzirem juntos narrativas chinesas para crianças e jovens. Deste encontro, resultou numa coleção de mais de duas centenas de contos, que foram parcialmente publicados em 50 fábulas da China fabulosa (CAPPARELLI; SCHMALTZ, 2007) e em Contos sobrenaturais chineses (SCHMALTZ; CAPPARELLI, 2010). Neste artigo são apresentadas algumas reflexões a partir da pesquisa bibliográfica para a preparação desses textos de partida. A primeira refere-se à influência das doutrinas filosóficas da cultura tradicional para a produção literária chinesa, que tem na função educativa uma de suas características proeminentes. A segunda, inter-relaciona conceitos literários como prosa ficcional, literatura infantil e intertextualidade nos diferentes sistemas culturais envolvidos, que devem ser levados em conta pelo tradutor. A terceira é relativa ao processo de reconstituição da narrativa “Confúcio e o menino sem nome” e aos textos alusivos a esse encontro. Finalmente, a quarta reflexão focaliza-se na tradução. Nela são discutidas as decisões tomadas, tendo em conta os aspectos intrínsecos do texto de partida no sistema cultural chinês para sua transposição ao sistema da cultura-alvo.

For too long, analytic philosophy discounted insights from the Chinese philosophical tradition. In the last decade or so, however, philosophers have begun to bring the insights of Chinese thought to bear on current philosophical issues. This volume brings together leading scholars from East and West who are working at the intersection of traditional Chinese philosophy and mainstream analytic philosophy. They draw on the work of Chinese philosophers ranging from early Daoists and Confucians to twentieth-century Chinese thinkers, offering new perspectives on issues in moral psychology, political philosophy and ethics, and metaphysics and epistemology. Taken together, these essays show that serious engagement with Chinese philosophy can not only enrich modern philosophical discussion but also shift the debate in a meaningful way.Each essay challenges a current position in the philosophical literature—including views expressed by John Rawls, Peter Singer, Nel Noddings, W. V. Quine, and Harry Frankfurt. The contributors discuss topics that include compassion as a developmental virtue, empathy, human worth and democracy, ethical self-restriction, epistemological naturalism, ideas of oneness, know-how, and action without agency.

This article aims at exploring the influence of confuncianism on the early development of Christian Wolff’s practical philosophy. By interpreting confuncianism as a conceptual creation characteristic of the Jesuit missionary methodology in China, in first place I present the main lines of the process through which the figure of a “prince of the Chinese philosophers” —whom they called Confucius— was forged by Jesuites and, secondly, I examine the consequences of this jesuitical creation on the development of the Wolffian idea of practical philosophy. Both moments allow for an specification of the ethical and political thematics that acted as a background for Wolffian’s reception of Chinese thought, at the same time that they make it possible to understand Halle’s pietists’ coetaneous reading of Oratio de Sinarum philosophia practica (1721) as a text of jesuitical inspiration. The article emphasises the need of assuming the weight of jesuitical mediation in order to gain insight into the Oratio’s polemic force and the systematic reorganisation of confuncian elements within Wolffian practical philosophy., El presente artículo se plantea explorar la influencia del confucianismo sobre el desarrollo temprano de la filosofía práctica de Christian Wolff. Al interpretar el confucianismo como una creación conceptual propia de la metodología misionera jesuítica en China, expongo en primer lugar las líneas principales del proceso mediante el cual los jesuitas llegaron a forjar la figura de un “príncipe de los filósofos chinos” al que llamaron Confucio y, en segundo lugar, examino las consecuencias que esta creación jesuítica tiene para el desarrollo de la idea wolffiana de filosofía práctica. Ambos momentos permiten explicitar la temática ético-política que sirvió de trasfondo a la recepción wolffiana del pensamiento chino, al tiempo que hace posible comprender la lectura coetánea de la Oratio de Sinarum philosophia practica (1721) por los pietistas de Halle como un texto de inspiración jesuítica. El artículo busca mostrar la necesidad de asumir el peso de la mediación jesuítica para entender la fuerza polémica de la Oratio y la reorganización sistemática de los elementos confucianos en el interior de la filosofía práctica wolffiana.

This article aims at exploring the influence of confuncianism on the early development of Christian Wolff’s practical philosophy. By interpreting confuncianism as a conceptual creation characteristic of the Jesuit missionary methodology in China, in first place I present the main lines of the process through which the figure of a “prince of the Chinese philosophers” —whom they called Confucius— was forged by Jesuites and, secondly, I examine the consequences of this jesuitical creation on the development of the Wolffian idea of practical philosophy. Both moments allow for an specification of the ethical and political thematics that acted as a background for Wolffian’s reception of Chinese thought, at the same time that they make it possible to understand Halle’s pietists’ coetaneous reading of Oratio de Sinarum philosophia practica (1721) as a text of jesuitical inspiration. The article emphasises the need of assuming the weight of jesuitical mediation in order to gain insight into the Oratio’s polemic force and the systematic reorganisation of confuncian elements within Wolffian practical philosophy., El presente artículo se plantea explorar la influencia del confucianismo sobre el desarrollo temprano de la filosofía práctica de Christian Wolff. Al interpretar el confucianismo como una creación conceptual propia de la metodología misionera jesuítica en China, expongo en primer lugar las líneas principales del proceso mediante el cual los jesuitas llegaron a forjar la figura de un “príncipe de los filósofos chinos” al que llamaron Confucio y, en segundo lugar, examino las consecuencias que esta creación jesuítica tiene para el desarrollo de la idea wolffiana de filosofía práctica. Ambos momentos permiten explicitar la temática ético-política que sirvió de trasfondo a la recepción wolffiana del pensamiento chino, al tiempo que hace posible comprender la lectura coetánea de la Oratio de Sinarum philosophia practica (1721) por los pietistas de Halle como un texto de inspiración jesuítica. El artículo busca mostrar la necesidad de asumir el peso de la mediación jesuítica para entender la fuerza polémica de la Oratio y la reorganización sistemática de los elementos confucianos en el interior de la filosofía práctica wolffiana.

This chapter discusses ren 仁, a major term in the Confucian Analects. It analyzes the range of meanings of ren across different conversations, paying special attention to its associations with other key Confucian terms such as li (禮 behavioural propriety) and zhi (知 understanding). Building on this analysis, the discussion focuses on ren in terms of how it is manifest in a person’s life. In particular, it expresses ren in terms of an exemplary life—a life lived well. The chapter also dwells briefly on how this model of a good life can inform and enrich contemporary debates in ethics.

This monograph seeks to determine if China's military has a uniquely Chinese type of operational art when compared to the United States. The study asserts the importance of history, particularly China's unique philosophical and military traditions, in understanding the operational art of the People's Liberation Army (PLA). The philosophical ideas present in Confucianism and Taoism bring clarity to contemporary PLA doctrine and activities. The study compares Chinese philosophical and military traditions, national strategy, and PLA doctrine to Western philosophy and U.S. Joint doctrine to reveal uniquely Chinese concepts. Case studies illustrate PLA participation in United Nations Peacekeeping Operations, anti-piracy operations, and cyber activities to characterize Chinese operational art in practice. The study concludes that a unique type of operational art exists in the Chinese military, and demonstrates the continuing influence of China's philosophical and military traditions. Chinese operational art includes the creative combination of unconventional means (ho), the ability to alter relative positions between opposites (yin and yang), and the flexible application of forces within a situation (wu wei). These concepts underpin the asymmetric employment of task-organized combinations to bring about a position of advantage (shi). Contemporary and future PLA operations are likely to demonstrate a preference for an indirect approach; patience in decision-making and tempo; and a holistic understanding of situations, self, and enemy.

A. C. Graham thinks that the parallelism in the Neo-Moist Canons is about the deduction of sentences. On the contrary, Chad Hansen thinks that they are not plausibly treated as inference of deductive forms since the later Moists are at pains to show that they can "go wrong." In this article, I shall try to provide a logical analysis and a constructive rather than defeatist interpretation of parallelism in the text. I argue that the Moists tend to express their ideas in the "material mode of speech" to build up their semantic and pragmatic sensibility in philosophical thinking. © 2012 Journal of Chinese Philosophy.

A. C. Graham thinks that the parallelism in the Neo-Moist Canons is about the deduction of sentences. On the contrary, Chad Hansen thinks that they are not plausibly treated as inference of deductive forms since the later Moists are at pains to show that they can "go wrong." In this article, I shall try to provide a logical analysis and a constructive rather than defeatist interpretation of parallelism in the text. I argue that the Moists tend to express their ideas in the "material mode of speech" to build up their semantic and pragmatic sensibility in philosophical thinking. © 2012 Journal of Chinese Philosophy.

This thesis attempted to demonstrate the potential for adaptation from the Chinese philosophical tradition of Daoism into modern psychology. The candidate was able to succesfully demonstrate a link between Daoist thinking style and reduced stress levels, especially in Chinese individuals.

A. C. Graham thinks that the parallelism in the Neo-Moist Canons is about the deduction of sentences. On the contrary, Chad Hansen thinks that they are not plausibly treated as inference of deductive forms since the later Moists are at pains to show that they can "go wrong." In this article, I shall try to provide a logical analysis and a constructive rather than defeatist interpretation of parallelism in the text. I argue that the Moists tend to express their ideas in the "material mode of speech" to build up their semantic and pragmatic sensibility in philosophical thinking. © 2012 Journal of Chinese Philosophy.

As Chinese contemporary architecture is entering into a new era along with rapid economic development, this is an opportunity for young Chinese designers to start to translate their own Chinese cultural perspectives into contemporary architecture. This thesis uses an iconic Chinese architectural symbol, the ‘Chinese Garden’, as a vehicle to explore this opportunity to re-interpret the traditional Chinese garden in relation to contemporary Chinese urban culture. The challenge is to investigate how a contemporary garden could be inspired by the philosophy and principles of traditional Chinese gardens within a contemporary Western contextual environment. This thesis explores four major Chinese garden types and their architectural characteristics, how their imperative cultural reflections of Confucianism, Taoism, Buddhism, Fengshui Principles, Chinese landscape Painting and legend of ‘Round Heaven and Square Earth’ influence the traditional Chinese garden making. This thesis analyzes the qualities of the existing site, Frank Kitts Park, and it discusses the important ‘positives’ and potential ‘negatives’ that exists on the site. This design thesis will take the ‘negatives’ and translate them into positives through Chinese garden making theories and philosophies. While the Dunedin Chinese garden decided to hide the western urban context with a surrounding wall, this design thesis seeks to embrace the surrounding western urban context and incorporate it into the garden as a means of demonstrating how traditional gardens can flourish within contemporary times. This thesis challenges how a contemporary and western context can be incorporated with the principles of a traditional Chinese garden and how existing urban elements can be interpreted as landscape elements by translating traditionally soft plant elements into architectural elements. Just as solid walls are used to enclose the perimeter of traditional style gardens (both imperial gardens and private gardens), the con

As Chinese contemporary architecture is entering into a new era along with rapid economic development, this is an opportunity for young Chinese designers to start to translate their own Chinese cultural perspectives into contemporary architecture. This thesis uses an iconic Chinese architectural symbol, the ‘Chinese Garden’, as a vehicle to explore this opportunity to re-interpret the traditional Chinese garden in relation to contemporary Chinese urban culture. The challenge is to investigate how a contemporary garden could be inspired by the philosophy and principles of traditional Chinese gardens within a contemporary Western contextual environment. This thesis explores four major Chinese garden types and their architectural characteristics, how their imperative cultural reflections of Confucianism, Taoism, Buddhism, Fengshui Principles, Chinese landscape Painting and legend of ‘Round Heaven and Square Earth’ influence the traditional Chinese garden making. This thesis analyzes the qualities of the existing site, Frank Kitts Park, and it discusses the important ‘positives’ and potential ‘negatives’ that exists on the site. This design thesis will take the ‘negatives’ and translate them into positives through Chinese garden making theories and philosophies. While the Dunedin Chinese garden decided to hide the western urban context with a surrounding wall, this design thesis seeks to embrace the surrounding western urban context and incorporate it into the garden as a means of demonstrating how traditional gardens can flourish within contemporary times. This thesis challenges how a contemporary and western context can be incorporated with the principles of a traditional Chinese garden and how existing urban elements can be interpreted as landscape elements by translating traditionally soft plant elements into architectural elements. Just as solid walls are used to enclose the perimeter of traditional style gardens (both imperial gardens and private gardens), the con

As Chinese contemporary architecture is entering into a new era along with rapid economic development, this is an opportunity for young Chinese designers to start to translate their own Chinese cultural perspectives into contemporary architecture. This thesis uses an iconic Chinese architectural symbol, the ‘Chinese Garden’, as a vehicle to explore this opportunity to re-interpret the traditional Chinese garden in relation to contemporary Chinese urban culture. The challenge is to investigate how a contemporary garden could be inspired by the philosophy and principles of traditional Chinese gardens within a contemporary Western contextual environment. This thesis explores four major Chinese garden types and their architectural characteristics, how their imperative cultural reflections of Confucianism, Taoism, Buddhism, Fengshui Principles, Chinese landscape Painting and legend of ‘Round Heaven and Square Earth’ influence the traditional Chinese garden making. This thesis analyzes the qualities of the existing site, Frank Kitts Park, and it discusses the important ‘positives’ and potential ‘negatives’ that exists on the site. This design thesis will take the ‘negatives’ and translate them into positives through Chinese garden making theories and philosophies. While the Dunedin Chinese garden decided to hide the western urban context with a surrounding wall, this design thesis seeks to embrace the surrounding western urban context and incorporate it into the garden as a means of demonstrating how traditional gardens can flourish within contemporary times. This thesis challenges how a contemporary and western context can be incorporated with the principles of a traditional Chinese garden and how existing urban elements can be interpreted as landscape elements by translating traditionally soft plant elements into architectural elements. Just as solid walls are used to enclose the perimeter of traditional style gardens (both imperial gardens and private gardens), the con

As Chinese contemporary architecture is entering into a new era along with rapid economic development, this is an opportunity for young Chinese designers to start to translate their own Chinese cultural perspectives into contemporary architecture. This thesis uses an iconic Chinese architectural symbol, the ‘Chinese Garden’, as a vehicle to explore this opportunity to re-interpret the traditional Chinese garden in relation to contemporary Chinese urban culture. The challenge is to investigate how a contemporary garden could be inspired by the philosophy and principles of traditional Chinese gardens within a contemporary Western contextual environment. This thesis explores four major Chinese garden types and their architectural characteristics, how their imperative cultural reflections of Confucianism, Taoism, Buddhism, Fengshui Principles, Chinese landscape Painting and legend of ‘Round Heaven and Square Earth’ influence the traditional Chinese garden making. This thesis analyzes the qualities of the existing site, Frank Kitts Park, and it discusses the important ‘positives’ and potential ‘negatives’ that exists on the site. This design thesis will take the ‘negatives’ and translate them into positives through Chinese garden making theories and philosophies. While the Dunedin Chinese garden decided to hide the western urban context with a surrounding wall, this design thesis seeks to embrace the surrounding western urban context and incorporate it into the garden as a means of demonstrating how traditional gardens can flourish within contemporary times. This thesis challenges how a contemporary and western context can be incorporated with the principles of a traditional Chinese garden and how existing urban elements can be interpreted as landscape elements by translating traditionally soft plant elements into architectural elements. Just as solid walls are used to enclose the perimeter of traditional style gardens (both imperial gardens and private gardens), the con

As Chinese contemporary architecture is entering into a new era along with rapid economic development, this is an opportunity for young Chinese designers to start to translate their own Chinese cultural perspectives into contemporary architecture. This thesis uses an iconic Chinese architectural symbol, the ‘Chinese Garden’, as a vehicle to explore this opportunity to re-interpret the traditional Chinese garden in relation to contemporary Chinese urban culture. The challenge is to investigate how a contemporary garden could be inspired by the philosophy and principles of traditional Chinese gardens within a contemporary Western contextual environment. This thesis explores four major Chinese garden types and their architectural characteristics, how their imperative cultural reflections of Confucianism, Taoism, Buddhism, Fengshui Principles, Chinese landscape Painting and legend of ‘Round Heaven and Square Earth’ influence the traditional Chinese garden making. This thesis analyzes the qualities of the existing site, Frank Kitts Park, and it discusses the important ‘positives’ and potential ‘negatives’ that exists on the site. This design thesis will take the ‘negatives’ and translate them into positives through Chinese garden making theories and philosophies. While the Dunedin Chinese garden decided to hide the western urban context with a surrounding wall, this design thesis seeks to embrace the surrounding western urban context and incorporate it into the garden as a means of demonstrating how traditional gardens can flourish within contemporary times. This thesis challenges how a contemporary and western context can be incorporated with the principles of a traditional Chinese garden and how existing urban elements can be interpreted as landscape elements by translating traditionally soft plant elements into architectural elements. Just as solid walls are used to enclose the perimeter of traditional style gardens (both imperial gardens and private gardens), the con

For the past two decades the People's Republic of China (PRC) has made great gains in national development and economic growth and now stands as one of the most important states on the world scene. It is extremely important for U.S. policy makers to have a contextual understanding of what shapes Chinese thought and behavior that drives Chinese political, economic, and military imperatives. With much of the American public accepting the "China Threat" theory, it is critical that the United States recognize the role of strategic culture in shaping China's domestic and external policies. This paper illustrates the key characteristics of Chinese strategic culture -- the philosophy, history, and domestic factors that to a remarkable extent structure the strategic objectives of China's formal foreign policy, and explain how China's strategic interests are defined by modern Chinese pragmatic nationalism, drive for modernization, and yearning for a more prominent role in the Asian and world communities. A concluding analysis of the implications of Chinese strategic culture provides recommendations for U.S. national security policy., Strategy Research Project.

This comprehensive introductory textbook to early Chinese philosophy covers a range of philosophical traditions which arose during the Spring and Autumn (722–476 BCE) and Warring States (475–221 BCE) periods in China, including Confucianism, Mohism, Daoism, and Legalism. It considers concepts, themes and argumentative methods of early Chinese philosophy and follows the development of some ideas in subsequent periods, including the introduction of Buddhism into China. The book examines key issues and debates in early Chinese philosophy, cross-influences between its traditions and interpretations by scholars up to the present day. The discussion draws upon both primary texts and secondary sources, and there are suggestions for further reading. This will be an invaluable guide for all who are interested in the foundations of Chinese philosophy and its richness and continuing relevance.

A.C. Graham, a widely respected Sinologist, may be the first scholar in the context of Chinese philosophy to express opinions counter to Donald Davidson’s principle of charity and to his view on the very idea of a conceptual scheme.

A.C. Graham, a widely respected Sinologist, may be the first scholar in the context of Chinese philosophy to express opinions counter to Donald Davidson’s principle of charity and to his view on the very idea of a conceptual scheme.

A.C. Graham, a widely respected Sinologist, may be the first scholar in the context of Chinese philosophy to express opinions counter to Donald Davidson’s principle of charity and to his view on the very idea of a conceptual scheme.

In his essay “Philosophy of Human Nature,” Antonio Cua argues that the term “bad” in Xunzi’s statement that “Human nature is bad” is to be taken in a consequential sense. This goes against a common tendency to read the Xunzi in what I refer to as the essentialist mode of thinking. In this paper, I show how it is that the consequential reading of “bad” and other features that Professor Cua describes offer a significant understanding of Xunzi’s position as a non-essentialist one.

In his essay “Philosophy of Human Nature,” Antonio Cua argues that the term “bad” in Xunzi’s statement that “Human nature is bad” is to be taken in a consequential sense. This goes against a common tendency to read the Xunzi in what I refer to as the essentialist mode of thinking. In this paper, I show how it is that the consequential reading of “bad” and other features that Professor Cua describes offer a significant understanding of Xunzi’s position as a non-essentialist one.

An attempt is made of describing socionic types through fundamental archetypes of Yin-Yang and their combinations., Предпринята попытка описания соционических типов через фундаментальные архетипы «Инь-Ян», их комбинации и сочетания.

The dissertation consists of eight studies in combination with a longer work, which links the eight studies together. The aim is two-fold: to develop a scientific approach within philosophical hermeneutics for the study of the culture-specific dimension of teaching in China, and to analyse the culture-specific dimension of teaching in China on the terms of this approach. An explicit ontological foundation makes up the base of the hermeneutic approach, and epistemology, methodology and so on are adapted in accordance with this. Implications of this hermeneutical approach for educational research is further outlined, and the hermeneutical approach is more clearly positioned in relation to so-called qualitative research. With this hermeneutical approach, cross-cultural educational research can be conducted without either universalism or exoticism, since it offers a possibility to understand phenomena in other cultures without claiming to share them. Based on this hermeneutical approach, an interpretational framework named traditional thinking is constructed as a theoretical synthesis of Chinese philosophy, that is Confucianism, Taoism, Chinese Buddhism, Moism and Legalism. With traditional thinking, the analysis of the culture-specific dimension of teaching in China generates an understanding consisting of a number of themes. The themes are: concrete activity, sociality, collectivism, relationalism, balance, order, patriotism, aesthetics, perfection, good examples, the nobility of teaching, family, hierarchy, equal competition, responsibility, talent, examination, body, improvement, critiques, effort, self-study. In this understanding, moral has a central position and refl ects on all themes. This is a social and relational morality that embraces knowledge and aesthetics, which is achieved and realised in concrete bodily activity. Morality serves a system in order, i.e. it helps keep its balance. It facilitates the functioning of the collective and gives patriotism a m