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The metaverse platform, a parallel digital virtual world to our physical reality, transcends its status as a constructed digital space. It holds the potential to become a future living environment for humanity. Chinese philosophy's existential dimension, with its focus on human life experiences and the realm of existence, offers insightful perspectives on harmonizing technology with human life. This paper adopts this existential lens to explore the potential risks associated with the metaverse under the influence of capital and power. Drawing upon the Chinese traditional view of craftmanship, the paper examines the transcendent dimension and technological potential of the metaverse's"technical domain."It then investigates the possibility of transforming the metaverse from a high-tech platform into a"suitable for life"technology. Ultimately, the paper elucidates the principle of"the Golden Mean"as a guiding principle for the ethical application of the metaverse as a technology designed to enhance human well-being. [ABSTRACT FROM AUTHOR]

" Metaphysics" is a philosophical perspective different from mechanical materialism, and the Chinese philosophy and traditional Chinese medicine's view of the human body as " body-qi-spirit" embodies a " metaphysical" cognitive pattern. This paper takes the content of General Treaiise ore Causes and Marei/esiaiions of All Diseases · Wired Diseases as an example to analyze and compare the cognitive evolution process of wind diseases in General Treaiise ore Causes and Marei/esiaiiores of All Diseases. It is argued that the General Treaiise ore Causes and Marei/esiaiions of All Diseases constructs a body model characterized by " metaphysics" where the meridian system connects the entire body to facilitate the flow of qi and blood, with the organs serving as the storage places for essence-qi. Through the analysis of the symptoms of stroke, it reveals the specific application of this body model in the theory of disease mechanisms. The meridian tendons, as the subordinate parts of the meridian system, become the physical basis for the explanation of stroke with their substantive existence. It is thus determined that General Treatise ore Causes and Marei/esiaiiores of All Diseases has perfected the two-layer space of " metaphysical-physical" body structure of the theory of disease pathogenesis, laid the foundation for the theory of disease mechanism with the state of qi and blood as the focus of discussion, and constructed a model of disease diagnosis and treatment, which is "disease-symptom-etiology and pathogenesis-treatment". [ABSTRACT FROM AUTHOR]

Copyright of Journal of Educational Studies (1673-1298) is the property of Journal of Educational Studies Editorial Office and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of Hangzhou Normal University (Social Sciences Edition) / Hang Zhou Shi Fan Da Xue Xue Bao She Hui Ke Xue Ban is the property of Editorial Office of Journal of Hangzhou Normal University (Humanities & Social Sciences Edition) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of Shanghai University of Sport is the property of Editorial Department of Journal of Shanghai University of Sport and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of Shenzhen University Humanities & Social Sciences is the property of Journal of Shenzhen University (Humanities & Social Sciences) Editorial Office and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Zhuangzi is often regarded as an authority in the realm of spiritual cultivation. This article explores Zhuangzi's theory of self-cultivation and identifies two distinct approaches: one focuses on the transformation of consciousness, known as the "Inner Chamber" practice, while the other centers on the transformation of materials, referred to as the "Craftsmanship" practice. Both methods can achieve a state of transformation where the boundaries between the self and the external world blur, leading to a sense of unity. Zhuangzi's state of unity transcends cognitive boundaries and erases the distinction between the self and the external world, creating a realm of spiritual emptiness. However, the concept of "nothingness" in this realm is a linguistic expression of consciousness, rather than a denial of existence. On the contrary, it elevates and preserves the essence of all things, including the innate essence of material substances, often referred to as the "primordial essence of things." The "primordial essence" is a paradoxical concept, simultaneously devoid of substance and possessing substance, while the "Inner Chamber" of the mind represents "knowledge in ignorance." When this state is realized, there exists an intrinsic coexistence between the self and all things, returning both to their original essence. In Zhuangzi's worldview, the other, or external entities, receive affirmation within the framework of existence, leading to harmony between the self and the material world. [ABSTRACT FROM AUTHOR]

Zia Nai-zin 謝乃壬, Xie Fu-ya or Hsieh Fu-yah 謝扶雅 (1892–1991), a remarkable Chinese Christian philosopher, theologian, and translator, developed his unique philosophy of “in-ism” (唯中論) from the 1960s to 1980s to indigenize Christianity into the ideal “Chinese Christianity” (中華基督教). Zia declared that the essence of Confucianism is the concept of Zhong 中 (neutrality, avoidance of extremes) and compared the Confucian teaching of the Unity of Heaven and Humans (天人合一) with the Christian Christology, which argues that Jesus Christ is the unity of divinity and humanity. Zia further stated that New Confucians emphasize the Way of Humans over the Way of Heaven, while the Christian doctrine of incarnation balanced both divinity and humanity and achieved the Unity of Heaven and Humans. While Zia’s reinterpretation of the Doctrine of the Mean is controversial, following the recently developed method of sublation, this paper aims to evaluate whether Zia’s Christian reinterpretation of Zhongyong 中庸 has successfully sublated Confucianism and Christianity. I argue that although Zia’s interpretation of Zhongyong contains certain philological flaws, overall he successfully produced new insights enriching both Christianity and Confucianism by grounding both on the same ontological ground of Zhong.

This special issue of Asian Studies is dedicated to a relocation of Chinese thought outside of closed definitions and disciplines so as to return to this rich and varied tradition to its authentic, inclusive power. The introduction of Western systems of knowledge classifications, based on Melvil Dewey’s (1851‒1931) library system introduced in China in 1909, imposed entirely different models from the earlier imperial classifications. Moreover, the Dewey decimal model presents philosophy under nine categories (metaphysics; epistemology; parapsychology and occultism; psychology; logic; ethics; ancient, medieval, and eastern philosophy; modern Western philosophy), each with nine subcategories. Therefore the history of philosophy is split into two groups: thinking produced before the 19th century and that which followed. Eastern philosophy is actually the first subcategory of the first historical period (decimal no. 181). This view is highly conservative, and implies that Chinese and Indian philosophies are ancient but unprogressive and not rationally advanced compared to Western philosophy. It is perhaps unnecessary to say that this difference becomes irreconcilable when these Asian philosophies are compared with modern Western philosophy, as the supposedly pre-philosophical nature of non-Western philosophies is implied in the classification.

China’s distinctive cricket culture—related to the insect, not the game—has given rise to a unique genre of texts known as “cricket books” (xishuai pu 蟋蟀譜). These texts, serving as instructional manuals for cricket-fighting, fall under the branch of pulu (譜錄) in traditional Chinese bibliography. Beyond scientific and technological merits, this genre has profound aesthetic and philosophical significance. Nurtured by the highly developed urban leisure culture of the Song dynasty, it embodies a philosophy of leisure. During the Ming dynasty, cricket books ultimately attained the esteemed title of “Classics” (jing 經) due to their profound philosophical resonance and embodiment of Confucian values. This article undertakes a philosophical exploration of these texts, aiming to unveil the embedded interpretative framework of Dao-Qi (道-器) in their examination of the colouration (se 色) and physiognomy (xiang 相) of crickets. This framework represents a fusion between Confucianism and Daoism: while Daoism embarks on a journey of transcendence from the very bottom (the most minute and humble things under Heaven, or weiwu 微物) to the very top (the “Great Dao”), Confucianism strives to bridge these two extremes through the emotion (qing 情) inherent in human hearts. This fusion can be aptly characterized as a philosophy of “emotion towards things” (ai wu 愛物). Moreover, this article addresses the challenges posed by modern society to traditional Chinese cricket culture, articulating concerns about the survival and revival of these time-honoured traditions in today’s technology-driven world.

Mingli tan 名理探 (Investigation of Name-Patterns) is the first Chinese work dedicated to introducing Aristotelian logic. It was largely forgotten after being published in the 1630s, only rediscovered more than two centuries later, and then considered by modern academia more or less a failed project. However, through the lens of mingli, the key term to translate ‘logic’ in the book, this paper argues that despite the scarce readership and influence of Mingli tan, its translation practice should not be deemed as a failure. Instead, it is a work that reveals how translators can intervene with conceptual paradigms creatively and meaningfully. This paper provides a thorough examination of mingli, a culturally loaded term, by contextualizing it in the late Ming (1582‒1644), a time of significant Sino-European cultural contacts. In doing so, it sheds light on the neglected philosophical value carried by the term through translation, and highlights the translator—Li Zhizao李之藻 (1565‒1630)—and his pioneering effort in infusing it with a novel Aristotelian and Christian sense. Mingli is also examined in the broader intellectual history. Through an investigation into its traces in later Chinese translations of ‘logic’ starting from the 19th century until the 1980s, this study reveals a line of changes in the Chinese reception of logic suggested by the shift from the use of mingli to the phonetic translation luoji 逻辑 to denote logic, indicating that mingli can serve as a meaningful clue to track the transition of Chinese thought from traditional to modern paradigms.

In this article, I will introduce and describe my current research work, which centres on re-interpreting Chinese philosophy by implementing an innovative approach suitable for transcultural philosophical comparisons. To commence this undertaking, I was compelled to address certain issues, leading me to seek a novel methodology for transcultural research. This article will begin by briefly addressing the still existing general problems of transcultural philosophical comparisons. I will then examine the recent and current landscape of research in the field of Chinese comparative philosophy, with a specific focus on emerging paradigms referred to as “post-comparative” approaches. In the latter part of this paper, building upon a concise overview of my previous research findings, I will elucidate the current stage of development of the method of sublation. Furthermore, I will provide a theoretical framework outlining the subsequent phases of investigation.

We propose Li Zehou’s idea of “Western Learning for Substance, Chinese Learning for Function” (Xi ti Zhong yong 西體中用) as an interpretative framework for two distinct theories: Sungmoon Kim’s political theory of public reason Confucianism and Yan Lianke’s literary theory of mythorealism. This paper aims to show that Xi ti Zhong yong can provide a unified explanatory framework for these two apparently distinct theories. Second, we show that Xi ti Zhong yong can be applied even more broadly to other phenomena occurring in contemporary discourses on China. In particular, we show that it provides new interpretative perspectives in political philosophy and literary theory.

This article delves into the insights of civilized mutual learning in the development of traditional Chinese medicine, emphasizing the importance of life science characteristics in the construction of this discipline. It also discusses the dynamic adjustment of the disciplinary system. Civilized mutual learning is an inevitable phenomenon in history. Researchers in traditional Chinese medicine should focus on the commonalities between Eastern and Western civilizations. They should adhere to the principles of traditional Chinese culture, preserve its creative nature, and be open to incorporating the achievements of science and humanities from both ancient and modern China and foreign countries. The construction of traditional Chinese medicine should accentuate its life science features, allowing the philosophy of Chinese civilization to play a guiding role in the preventive treatment of diseases. Furthermore, traditional Chinese medicine should be responsive to the impact of new findings in areas such as the information conservation law and quantum mechanics on the discipline's development. It should also reinforce research on the quality and efficacy of Chinese medicinals and dynamically update the disciplinary system that fosters talent training. In conclusion, this article highlights the significance of civilized mutual learning in the development of traditional Chinese medicine. It proposes that the construction of the discipline should emphasize its life science characteristics and explores the dynamic adjustment and improvement of the disciplinary system. Through ongoing exploration and innovation, traditional Chinese medicine will contribute significantly to the global life science field. [ABSTRACT FROM AUTHOR]

The “holism of physique and spirit” is a view of life in traditional Chinese medicine(TCM) that emerged from the influence of the ancient Chinese philosophy of the correlation between the physique and spirit. The physique is the carrier of human physiological and pathological activities, while the spirit is human consciousness, thoughts, emotions and other spiritual activities. Qi is the material basis of the spirit and also the bridge between the physique and spirit. Scholars often refer to the “holism of physique and spirit” as the “ holistic view of physique, qi and spirit”. This article focuses on the concept of “holism of physique and spirit” and elaborates on its role and clinical applications in the occurrence and development of cancer-related fatigue. The physique and spirit are mutually dependent, and the strength of the physique determines the strength of the spirit. The “spirit failing to function” is an important factor in the onset of cancer-related fatigue and the pathological basis for its development. The treatment of cancer-related fatigue should adhere to the principle of a “holistic view of physique, qi and spirit” and use appropriate method to regulate the five zang-organs, with tonification as the main method; and regulate the five spirits, together with comprehensive intervention; and the key to the treatment is supplementing qi, with consideration of appropriate dispersion. The combination of syndrome differentiation and treatment with non-pharmacological therapies, such as acupuncture and moxibustion, gongfu and psychological care aims to treat both the symptoms and the root cause and to harmonize the physique. Furthermore, it helps patients return to a state of “physique and spirit together” and to provide new ideas for the treatment of cancer-related fatigue in TCM. [ABSTRACT FROM AUTHOR]

The understanding of Pinellia Ternata is reflected in various aspects of the theoretical system of the medicinal properties of Chinese materia medica, including the medicinal source, properties, efficacy, medicinal use and pharmacology. Through an analysis of the pharmacology of Pinellia Ternata, it was shown that the pharmacology of Chinese materia medica is guided by ancient Chinese philosophy, which is based on the external appearance of the medicine combined with traditional Chinese medicine theory and clinical practice, to explain and analyze the laws and principles of the medicinal action. This integrates various aspects of the traditional Chinese culture and the sources, properties, and efficacy of the medicine. Therefore, the understanding and application of Chinese materia medica must attach importance to the records of ancient Chinese herbal literature, which must be analyzed systematically to effectively guide clinical medication. [ABSTRACT FROM AUTHOR]

Copyright of Interdisciplinary Studies of Literature is the property of Interdisciplinary Studies of Literature Editorial Office and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of Soochow University Philosophy & Social Sciences Edition is the property of Soochow University and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

That artificial intelligence (AI), algorithms, and related technologies could use a few good booster shots of “humanism” is widely apparent. In both program code and implementation, AI and algorithms have been accused of harbouring deep-seated flaws that conflict with human values. They are prime examples of the skew towards white, Western, men and demonstrate the bankruptcy in the face of neoliberalist, profit- and market-oriented social paradigms that this special issue seeks to address. Currently, computer scientists and AI researchers who are looking to remedy these problems are often in favour of more data, more powerful machines, more complex algorithms—in short, that we should fix problems with AI by building better AI. In this view human beings and the world can be modelled in code—our lives, interactions, society, and our very selves can be broken down into data points which can be assessed by highly advanced technologies. When these scientists and researchers seek to broaden their approach they often look to philosophy. However, the philosophy they look to is overwhelmingly Anglo-analytic, which views the world in extremely similar ways. Both AI and Anglo-analytic philosophy argue for solutions to humanistic problems which are essentially mathematical. They share in seeing important concepts, such as persons, emotions, agency, and ethics, as mechanistic, atomistic, and calculable. In this paper I will argue that Classical Chinese philosophy offer insightful resources for addressing the humanist problems in AI. Rather than arguing for mathematical solutions, or envisioning persons, emotions, agency, and ethics, as other rigid, atomistic, and mechanistic approaches, Chinese philosophy emphasizes transformation, interrelatedness, and correlative developments. Accordingly, it offers tools for appreciating the world, society, and ourselves as spontaneous, complex, and full of tension. AI can be programmed and used in ways that do not reduce the complexity and conflict in the world, but provide us instead with tools to make sense of it—tools that are humanistic in nature. To this end, Chinese philosophy can be a helpful collaborative partner.

Matthyssen’s monograph has an intriguing title: Ignorance is Bliss: The Chinese Art of Not Knowing. The art of not knowing is encapsulated in a pithy Chinese expression: Nande hutu (难得糊涂), which literally translates to “Hard to attain muddleheadedness”. In practice, Nande hutu entails deliberate performance of not knowing, or “playing dumb”, for one to cope with challenging circumstances. For example, a government official might pretend not to see corruption so as to keep a distance from it. More than a survival strategy, Nande hutu also allows one to maintain moral integrity or even achieve spiritual transcendence. As simple as the notion of Nande hutu might appear to be, it requires steadfast self-cultivation in the long run and skilful self-control during social interactions. For all these reasons, Nande hutu became a maxim that for centuries inspired Chinese individuals from varied walks of life. Capturing the sheer complexity of Nande hutu, Matthyssen treats it as the entrance into a labyrinth of Chinese philosophy, politics, social relations, and a cultural history spanning from ancient times to today.

This article will focus on the interpretation of a key concept in Chinese Neo-Confucianism of the Ming dynasty, namely that of xing 性. The concept is commonly translated as “nature” in Western languages, but this text will point out that there is a gap between the meaning of the Western concept “nature” and the Chinese concept 性. The main contribution of this paper is therefore to suggest a new method of interpreting Chinese philosophical concepts that bridges this gap. The method takes its inspiration from the hermeneutic theory of F. Schleiermacher. It consists, firstly, in re-placing the concept in its historical context—i.e. in the original “language area” where it assumes a meaning; secondly, in identifying the conceptual network which surrounds it, and thirdly, in determining the meaning of the concept in question by its relations to other concepts within the network. The end product of such a method is what we call the “semantic dictionary” of a concept. This article will give an example of how part of the meaning of 性 can be determined by its relations to another key Neo-Confucian concept, li 理.

In this explorative paper, I propose that relatively recent trends in Western continental philosophy can provide a much more commensurate access to Chinese philosophy than found in most mainstream Western philosophy. More specifically, I argue that three prominent European philosophical approaches to interpretation can offer meaningful parallels to classical Confucian views of interpretation. These are Paul Ricoeur’s term “distanciation”, Hans-Georg Gadamer’s philosophy of hermeneutics and, finally, Jacques Derrida’s deconstructive notion of “différance”. While the last two approaches have had their internal clashes, I see them in this specific case as mutually reinforcing by stimulating the continuous reinterpretation of tradition, advancing the view that Western and Chinese philosophies cannot be reduced to the other in conceptual terms, and stipulating that a finalized meaning or interpretation of each is a priori unattainable. In this way, they provide a future opening for—and even integration of—a Chinese-Western philosophical dialogue.

Copyright of Taiwan Journal of East Asian Studies is the property of National Taiwan Normal University, College of International Studies & Social Sciences and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The concepts of "Aesthetic self-discipline" and "Aesthetic autonomy" of modern art have exerted a profound influence on western poetic films, but they are facing a crisis in the "Post-cultural" era, which is rooted in the binary opposition that is difficult to solve in Western philosophy. I-Ching understands the world in the way of "Guan", which lays the foundation for the fusion of subject and object in Chinese philosophy, and shows the holistic aesthetic point of view in aesthetics. Therefore, Chinese poetic films contain a unique cultural spirit and aesthetic character, which is different from western poetic films that generally pursue the separation of individual spiritual world and reality. Chinese aesthetics is characterized by the unity of beauty, goodness and truth. Whether the benevolence and righteousness of Confucianism or the true personality pursued by Taoism aesthetically conveyed in the films, it leads people to the realm of "poetic existence", which constitutes the core connotation of Chinese poetic films. Therefore, the humanistic and aesthetic characteristics of Chinese poetic films enable them to play their own roles in the new era and have important significance in the construction of contemporary social culture. [ABSTRACT FROM AUTHOR]

Culture is transmitted both symbolically and behaviorally. The way parents teach and interact with young children may reflect the mindset about learning embedded in them by their particular culture. This study chose to test this through shared picture book reading, as it can be considered an activity either just for fun, or to develop reading capacity. We compared whether and how each of the two types of learning beliefs—the incremental view of intelligence documented in Western research versus the pragmatic view of effort rooted in the learning philosophy of Chinese culture—are manifested in Chinese mothers’ shared-reading behaviors. We were especially interested in, above and beyond the variance of the incremental view of intelligence, the unique predictability of the pragmatic view of effort, which subscribes to the belief that effort never fails to improve performance even when one has already reached peak levels of performance. We also investigated the moderating effect of mothers’ impression of their child’s temperament on the relation between mothers’ learning beliefs and parenting behaviors. Fifty dyads of 4- to 5-yearold preschoolers and their mothers participated in a ten-minute shared-reading session. The mothers’ Child-Centered, Parent-Centered, and Traditional Chinese Teaching Behaviors were coded using the time-sampling method. Mothers also filled out questionnaires assessing their incremental view of intelligence and pragmatic view of effort. They also reported their child's temperament using the Children’s Behavior Questionnaire-Very Short Form. Hierarchical regression analyses revealed that, after controlling for child sex and maternal educational level, neither the main effects of mothers’ incremental view of intelligence and children’s temperament nor their interaction predicted any of the three types of mothers’ shared-reading behaviors. Conversely, when mothers perceived a lower level of inhibitory control in their child’s temperament, mothers’ pragmatic view of effort positively predicted their Traditional Chinese Teaching Behaviors. When mothers perceived their child’s activity level to be high, their pragmatic view of effort predicted less Child-Centered Behaviors; this effect stayed significant even when the variance of mothers’ incremental view of intelligence was statistically controlled. This research suggests that culturally rooted learning beliefs and pedagogies are interwoven with parental perceptions of their child’s learning propensities, even before children start school. The dispositional, parental, and cultural factors altogether lead to a learning milieu that situates Chinese children in a culture-bound socioemotional context of learning. [ABSTRACT FROM AUTHOR]

Contemporary Chinese philosophy of sport needs to comply with the era task of the Sinicization development in the three systems of "discipline, academic and discourse" of Chinese philosophy and social sciences, and the reform of practical philosophy is the inevitable way. The reform of practical philosophy regards the development of philosophy of sport as a specific elaboration of human "philosophical behavior"; while the "conceptualized behavior" is the important link, which condenses the human thoughts of universality and particularity, points to the internal unity of speculative logic and historical logic, and presents the change of the history of philosophical ideas. In the analysis of speculative logic of "conceptualized action", there are the dimensions of "normality" and "localization", which are embodied in the mode of thought of "game-normativity" and "perception-localization" in the philosophy of sport. In the elaboration of historical logic of "conceptualized behavior", there are the dimensions of "possibility" and "wisdom", embodied in the mode of thought of "knowledge-paradigm" in the philosophy of sport. They realize the possibility and opportunity of embedding the internal "sublation" and "Chinese wisdom" of the philosophy of sport into the research paradigm of global philosophy of sport. [ABSTRACT FROM AUTHOR]

This paper introduces a method of doing and teaching East Asian philosophy transculturally. The method underlies a pedagogy that has proven successful with students from diverse international backgrounds studying primarily in English, which suggests its potential for the wider scholarly community. The method centres on the practice, or gongfu, of doing philosophy with classical Chinese texts. The gongfu approach emphasizes the skill of interpreting and analysing texts within the context of the traditional works themselves. We have found that this skills-based approach to analysis bears much philosophical fruit. It does so, moreover, without subordinating the texts, their ideas, and their arguments to other more academically predominant frameworks. Or in more positive terms, it allows and encourages students to critically philosophize with the early Confucian and Daoist texts on their own terms, and to then creatively bring those unique insights and perspectives to bear on contemporary life. This paper first introduces the gongfu approach to doing and teaching Chinese philosophy and its distinctive characteristics. It then contextualizes the value of this method through critically examining the nature of Chinese philosophy and how we can do Chinese philosophy in English. (How Chinese is it, and in what ways?) Throughout I offer short case studies from our program. I conclude by highlighting its promise as a mode (or valuable component) of transcultural philosophizing and briefly reflect on some reservations one might have.

The history of pizza is shrouded in mystery. Competing interpretations of the exact origin, development, and even etymology are as diverse as pizzas themselves. What is certain, however, is that from various types of flatbread meals popular among soldiers and poor workers emerged some standards. Certain experts were then able to refine the process and carefully combine ingredients. The key to this tradition, as well as its popularity around the world, is found in the core elements developed by such pizzaiolos. But this has all changed, and contemporary pizza is no longer topped with whatever just happens to be available, as in the flatbreads of old. Nor does it have to adhere to the standards set forth by experts on taste. Today there are Hawaiian, chocolate, and even fruit pizzas. There are pizzas with cauliflower crust, smashed chicken “bread” and pizzas topped with 24 karat gold. And perhaps most importantly, customized pizzas—pizzas that are designed by the consumer with no regard for anything but their own momentary desires. We think this represents a twofold problem, in terms of both approach and of carrying on tradition, and also think comparative philosophy is just like pizza. In this paper we will thus address these problems through proposing a conception of the trans-cultural that is linked to the art of pizza. Moreover, we expand the scope of diversification to include methodology. Based on methodological insights derived from Chinese tradition and contemporary Chinese scholarship, we argue that comparative philosophy as an art (poiesis) could be a welcome alternative which involves: respect for authority (tradition), trust in tested methods and recipes as conditions for creativity and originality, recognition of the philosophical import of style (form is content) and the significance of inspiration and mastery of skills.

I will argue for three points. The first is on the need to make Chinese philosophy a world philosophy. The second point is that, in order to promote Chinese philosophy as a world philosophy we should not historicize philosophy. Philosophy and history are two different disciplines. As important as historical context is, overemphasizing it or even taking philosophy merely as a matter of intellectual history makes it difficult for non-specialists to study Chinese philosophy, and is therefore counter-productive to advancing it as a world philosophy. A good balance is thus needed in order to develop Chinese philosophy in response to contemporary needs and not to exclude a large number of non-specialists from studying and drawing on it. My third point is that comparative philosophy is the most effective way to study, examine and develop Chinese philosophy as a world philosophy. Comparative philosophy provides a much needed bridge across different cultures for philosophy to connect on the world stage.

This paper traces the history of comparative philosophy and points to a transition toward post-comparative philosophy. It is argued that, theoretically speaking, comparative philosophy was created by making a distinction between Western and non-Western philosophy and then re-entering this distinction into one of its sides, namely non-Western philosophy. Historically speaking, comparative philosophy was preceded by Orientalist academic disciplines such as Indology and Sinology founded in the 19th century, as well as by the establishment of disciplines like “Chinese Philosophy” in non-Western countries. With the emergence of the field of comparative philosophy in the 20th century, two camps developed: one focusing on difference and the other on sameness. Post-comparative philosophy, it is argued, moves beyond difference and sameness and engages in diverse philosophical endeavours by employing sources from various traditions without constituting a specific field based on culturalist distinctions.

In the contemporary “post-modern” era, a variety of issues have entered an even more challenging stage. Academia has explored arts and aesthetics in an attempt to retrieve a disappearing aura, and the possibility of Chinese calligraphy has also become one of the focuses of philosophical discussion. In the tradition of Chinese philosophy, cultivation and ethics are inseparable from each other. If calligraphy can involve the gongfu 工夫 of life practice, how can gongfu practice open up a broad road to ethics? In order to answer this question, this study aims to develop the ethical connotations of calligraphy. Calligraphy is a part of life for the literati. In every era, the life imprints of many literati are passed down to the present in the forms of study utensils, writings, books, or authors’ biographies where there are abundant resources to be explored. The ideas inherited by calligraphy are inseparable from Zhuangzi and Mencius. This paper demonstrates the philosophy of Zhuangzi and Mencius, and particularly pays attention to the aspects of body and qi 氣 to engage in an intercultural conversation with western philosophy in an attempt to outline the gongfu theory of “self-cultivation” and “route to others.” [ABSTRACT FROM AUTHOR]

This paper re-expounds the theory of duality (xiang’ou lun 相偶論) and the theory of unification (yiti lun 一體論) from the standpoint of the Neo-Confucian theory of self-cultivation (gongfu lun 工夫論). The theory of duality is a moral theory proposed by Ruan Yuan 阮元 (1764-1849), who considered true morality as established in the ethical relationships between human beings. He moreover regarded the doctrine of principle and the nature (xingli shuo 性理說) as a product of Buddhism, and thus it was irrelevant to Confucianism. This article argues that the theory of duality needs to be enhanced in two ways. First, in the context of anti-Neo-Confucianism, it must be aligned with the concept of the “body-qi subject;” the theory of duality cannot be based solely on social relations, but must also be rooted in the idea that the subject consciousness has an “inner other.” This viewpoint should be derived from the broader sense of the theory of duality represented by Dai Zhen 戴震 (1723-1777). The second enhancement is tied to the theory of transcendence. From the perspective of the “body-qi subject” and the daoti lun 道體論, i.e. the congenital theory of material force, this article argues that the experience of embodying dao 道 has to be transformed and generated on the basis of “body-qi subject.” In this way, even at the highest level of moral cultivation, i.e. at the level of “innate subjectivity,” there is still a minimum amount of psycho-physical nature in the mind and body. The reason why the theory of unification cannot be separated from theory of duality is that moral subjectivity in Neo-Confucianism refers to the transcending ground of individuality; that is, it refers to both persons and objects. Confucianism does not establish a “theory of identity” without the existence of qi 氣, nor does the concept of the “heaven-endowed nature” detach itself from the nature of qi as the basis of existence. If Neo-Confucianism is based on the mutual transformation of the theory of finite and infinite human nature, then the theory of unification and the theory of duality are paradoxically identical. [ABSTRACT FROM AUTHOR]

In Lao Tseu, (Pu)" is an important concept. Investigating the main notes of the book, the importance of II, (Pu)" is mainly manifested in its philosophical, political and ethical connotations. The philosophical meaning of If, (Pu)" refers to a state of transcendence and perfection; the political meaning is the highest legal form of saints' governance; the ethical meaning refers to the most primitive and complete appearance and state of human nature. The contemporary significance of If, (Pu )" is mainly reflected in two points, one is to resist modernity, the other is to understande post — modernity. [ABSTRACT FROM AUTHOR]

In the Legacy of Huangdi Neijing Suwen, the spleen is likened to the "Official in Charge of Admonition and Arbitration", and its mechanism of action is closely related to the physiological characteristics of the spleen. The spleen's function is based on its " concealment of the mind and mastery of thought", and this provides ideological guidance for the spleen's "remonstration". Furthermore, the spleen's "central position to instill the four sides" creates convenient conditions for the rapid arrival of "remonstration", and its "main transport and transformation" provides an important source of energy for the "Zhi Zhou"; it further ensures the orderly development of the "remonstration" function. The "spleen is the guard" is the concrete embodiment of "remonstration" by the spleen that plays the role of guarding the body and resisting external evil. Western medicine believes that this theory has something in common with the immune function of the body. This paper summarizes the interpretation of the spleen as the "Official in Charge of Admonition and Arbitration" by medical scholars through the ages, relying on the ideas of "comparing images with similarities" and "preventing diseases" based on the philosophy of traditional Chinese medicine that considers the physiological characteristics of the spleen related to Chinese medicine and the interpretation of its theoretical connotation by modern medicine. This paper provides a reference for the clinical management of spleen and stomach diseases, neurological diseases, and immune disorders in Chinese medicine. [ABSTRACT FROM AUTHOR]

Mou Zongsan rarely discusses Soren Kierkegaard's philosophy. Nevertheless, in On the Characteristics of Chinese Philosophy, Mou uses Kierkegaard as an example to illustrate the fundamental ontological differences between Christianity and Confucianism. Mou claims that Confucians affirm moral subjectivity, while Christians urge one to deny one's sinful self and to be integrated into God ' s subjectivity. Therefore, Mou believes that Confucianism is characterized by self-affirmation, while Christianity is characterized by self-negation. As a response to this, this article argues that, even if one agrees that Kierkegaard's philosophy may represent this perspective of Christian ontology, "self-negation" can hardly outline the whole picture of Kierkegaard's philosophy. By criticizing Mou's oversimplified dichotomy of self-affirmation and self-negation, this article examines both Mou's Confucian and Kierkegaard's Christian perspectives on the ontological question of individual subjectivity, which can provide new insight to Confucian-Christian dialogue. [ABSTRACT FROM AUTHOR]

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Copyright of Humanitas Taiwanica is the property of National Taiwan University, Humanitas Taiwanica and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Philosophical Review (1015-8995) is the property of National Taiwan University and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Concerning the evolution of "mode of thought", the query about the "nature of sport" in contemporary China was made. It suggests the controversy between the "being" and "existence" of sport among 46 " the Chinese scholars, as well as the "trade-off" between analysis" and "existence mode of thought in contemporary philosophy of sport. The conclusions were drawn that the certain mode based on some specific philosophical theory presented to be the process evolving from "western logic" to "Chinese wisdom". The Correspondence Theory in classical era, Anglo American Analytical Philosophy, and European continental philosophy influenced the concept of competitiveness in ancient Greece and contemporary mode of thought in the philosophy of sport, showing the analysis modes of "Analytic-Pragmatic", "Sociology-History", and "Phenomenology-Existentialism". Along with the decline of explanatory power and appearance of dilemma of concept in western logic, Chinese philosophy of sport, with its theoretical resource from western philosophy, is already taking shape in a more inclusive and developing "sophie mode of thought, characteristic of agreement between knowledge and action", which promotes the reconsideration on the relationship between sport science and philosophy, as well as the establishment of new concept and theory system. [ABSTRACT FROM AUTHOR]

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This study examined how Taiwanese philosophy has been received and researched in South Korea since its start to the present day. It takes the form of a survey, classifying the articles about Taiwanese philosophy which were published in South Korea over the years from 1994 to 2018 by the theme. It selected nine philosophers whose influence was profound in Taiwanese philosophy and observed the currents in the scholarship on each philosopher. The names of the selected philosophers are: Fang Thomé H., Hu Shi, Huang Chun-chieh, Lin Yutang, Liu Shuxian (Liu Shu-hsien), Mou Zongsan, Tang Junyi (Tang Chun-I), Xu Fuguan, Yu Yingshi (Yu Ying-shih). Sixty-one related papers were summarized and reviewed, and each of them was classified by the publication date, author, language, publisher and keywords. The survey revealed the limitations in Asian philosophy scholarship with regard to Taiwanese philosophy in South Korea, in terms of both quantity and quality. The survey also suggested a possible solution to these limitations and directions for scholars in the future. The study thus serves as a foundation that can boost discussion and the balanced development of South Korean philosophy studies, as well as of Asian philosophy in general.

In the previous issue of Asian Studies (May 2020), Vytis Silius published a paper entitled Diversifying Academic Philosophy: The Post-Comparative Turn and Transculturalism, in which he dealt with some basic, significant and hitherto still unsolved questions regarding the so-called “post-comparative shift” in Chinese and intercultural philosophy.

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Copyright of Taiwan Journal of East Asian Studies is the property of National Taiwan Normal University, College of International Studies & Social Sciences and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of Shanghai Physical Education Institute / Shanghai Tiyu Xueyuan Xuebao is the property of Shanghai Physical Education Institute and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of Chinese Ritual, Theatre & Folklore / Mínsú Qǔyì is the property of Shih Ho-Cheng Folk Culture Foundation and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Philosophical Review (1015-8995) is the property of National Taiwan University and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Dao and wen are two core categories in Chinese aesthetic tradition. The mainstream understanding of the relationship between these two categories is conveyed by the saying that "wen is the vehicle for Dao". This view, however, is not an aesthetic thought per se in this strict sense, because it has reduced wen to a tool and thus obscured the inherent aesthetic relationship between wen and Dao. Perhaps Liu Xie's under-researched idea of " the wen of Dao" (the pattern of Dao) provides a more persuasive description to this relationship. This article re-evaluates the significance of the discourse on wen as an aesthetic category from the perspectives of history, philosophy, aesthetics and semiotics, examines the origin of wen and its connections with Chinese aesthetics, and explores the internal relationship between wen and Dao, so as to reinterpreting and re- conceptualizing the nature and function of both concepts. " The pattern of Dao" is a form of immanent transcendence and humanized nature resulting from the integration of wen and Dao. It is both a signifier of experience and a signified of transcendence. The interaction between wen and Dao has deeply influenced Chinese thought on philosophy and aesthetics, rendering Chinese literature and art distinct from other cultural traditions. [ABSTRACT FROM AUTHOR]