Search

The article discusses the philosophy of Mou Zongsan, an important figure in Chinese philosophy in the 20th century. Mou developed a new Confucian social-political philosophy that combined elements of Buddhism, democracy, and science. The author of the article, Roy Tseng, explores Mou's philosophy and argues that it can be seen as a form of Confucian liberalism. Tseng also connects Mou's philosophy to British idealism, particularly the work of T.H. Green. The article highlights the importance of individuality in Confucianism and suggests that a paradigm shift to post-metaphysical thinking may be necessary to fully develop a viable concept of individuality. [Extracted from the article]

Copyright of Aufklärung: Revista de Filosofia is the property of Aufklarung: Revista de Filosofia 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.)

Studies on Chinese nationalism in Western academia have been influenced by a popular theory called 'the culturalism-to-nationalism thesis', a loosely formulated interpretive paradigm which emerged in late 1960s. The literature on this topic, however, reveals an inadequate understanding of traditional Chinese thinking and its influence on Chinese thought in modern history. An examination of the work of Li Dazhao (1889–1927) and his philosophical heritage not only will open up a valuable source for us to rethink about this thesis and its defects, but also will shed light on the complicated background and perspective that give rise to modern Chinese nationalism. Given the interest in Chinese nationalism in contemporary world, an understanding of its historical roots is particularly timely, since in order to understand China's current and future actions one must understand the origins of Chinese nationalist thinking and its transformations in time. This paper makes a contribution to that historical understanding. I argue that traditional Chinese philosophy, especially the Daoist world view and Confucian ethics played a significant role in shaping Li's patriotic and nationalist stance. It also predisposed him intellectually to accept the internationalist characteristic of Marxism. [ABSTRACT FROM AUTHOR]

My central claim is that resonances between Transcendentalist and Chinese philosophies are so strong that the former cannot be adequately appreciated without the latter. I give attention to the Analects, the Mengzi and the Tiantai Lotus Sutra, which Transcendentalists read. Because there was conceptual sharing across Chinese traditions, plus evidence suggesting Transcendentalists explored other texts, my analysis includes discussions of Daoism and Weishi, Huayan and Chan Buddhism. To name just some similarities between the targeted outlooks, Transcendentalists adopt something close to wu-wei or effortless action; though hostile to hierarchy, they echo the Confucian stress on rituals or habits; Thoreau's individualistic libertarianism is moderated by a radical causal holism found in many Chinese philosophies; and variants of Chinese Buddhism get close to Transcendentalist metaphysics and epistemologies, which anticipate radical embodied cognitive science. A specific argument is that Transcendentalists followed some of their Chinese counterparts by conserving the past and converting it into radicalism. A meta-argument is that ideas were exchanged via trade from Europe through North Africa to Western Asia and India into the Far East, and contact with Indigenous Americans led to the same. This involved degrees of misrepresentation, but it nonetheless calls upon scholars to adopt more global approaches. [ABSTRACT FROM AUTHOR]

Amidst the intellectual tides of the May Fourth Movement, Mei Guangdi (梅光迪, 1890–1945) believed that a "truly modern person" was someone who could maintain their intellectual independence and Confucian flexibility under immense cultural pressure. Because of this, Mei Guangdi took the advice of his mentor Irving Babbitt and supported the study and interpretation of the modernity within core Confucian philosophies to promote the Chinese national essence and absorb new knowledge. Mei Guangdi's theoretical framework for "New Confucianism" included "exploring Europe's cultural roots and its reasons for growth" rather than "ridiculously abandoning two thousand years of Chinese history." With the aid of "folk literature," he outlined a basic framework of modern cultural transition for "New Confucianism" and a "New Confucian Culture Movement." In terms of core principles, Mei Guangdi emphasized the "eternal value of Confucianism" while offering new modern interpretations of "ritual." The transformation of the "New Confucianism Movement" could be seen in how the concept of "gentleman" (junzi) affected societal transformation. More concretely, it influenced how new intellectuals understood citizenship, the responsibilities and roles of scholars, and the development of Confucianism. This article examines how Mei Guangdi used a holistic approach to Confucianism to create proposals for China's modern cultural transition. [ABSTRACT FROM AUTHOR]

I propose and argue for an account of humility in Zhuangzi, which I call perspectival humility. In the opening of the article, I will present a view of humility found in pre-Qin Confucian texts; then, I will explain the idea of Zhuangist humility, which provides a contrast to Confucian humility. Zhuang Zhou does not think that any ideas of right and wrong can be absolutely correct. People must see that their beliefs may not be absolutely correct, and should always consider alternative perspectives. Those who recognise the limitations of their perspective are led to perspectival humility. Moreover, perspectival humility encourages people to learn extensively and to harmonise the differences between other perspectives. The Zhuangist approach takes various perspectives into account and is an inclusive notion of humility that prompts people to appreciate different ways of life, engages in harmonious social relationships, and preserves cultural diversity. [ABSTRACT FROM AUTHOR]

Over the years, however, the dichotomy between deontology and virtue ethics that initially informed the renewed interest in Chinese thought turned out to be misleading in its strictness. This was to a large degree stimulated by a dissatisfaction with at least some standard versions of Western deontological moral and political philosophy, particularly in the tradition of Kant and Rawls. , critically discusses some trends in scholarship that read Confucian ethics exclusively in terms of virtue ethics and role ethics, the latter of which sees the right course of action as determined by social function and conventions based on tradition. [Extracted from the article]

The pain caused by the patriarchal totalitarianism of different modern political regimes is felt by everyone in our time: poverty, unemployment, high exploitation of both nature and humans, systematic oppression, persecution and domination, and pollution that threatens human existence. This article analyzes the different forms of patriarchy in contemporary China and explores a feminist way out. The first part examines how modern patriarchy unfolds itself through the land-enclosure movement that has caused serious pollution in China. I will show that the patriarchal process of development is a double exploitation of both nature and humans. The second part turns to the patriarchy in traditional Chinese philosophies and explores possible dangers in Confucian feminism. In the last part I try to posit as a solution Daoist ecofeminism as a new democracy, wherein the feminist ontology and the freedom of all beings will be explored. [ABSTRACT FROM AUTHOR]

The author presents a reply to the reviews of his book "Theorizing Confucian Virtue Politics: The Political Philosophy of Mencius and Xunzi," which aims to provide a holistic account of Mencius' and Xunzi's political thought. Topics discussed include part of his motivation in writing the book as a political theorist, how he understood constitutionalism in his book, and his view on how Xunzi's vision of Confucian virtue politics is distinguished from its Mencian counterpart.

Copyright of All Azimuth: A Journal of Foreign Policy & Peace is the property of Ihsan Dogramaci Peace Foundation, Center for Foreign Policy & Peace Research 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.)

Pfister's summary of the written Chinese record of their conversation indicates that Cheng does not address the role of Christian philosophy and hence, the role of the inner word in Gadamer's hermeneutics. Contributions by Stephen Palmquist and Nicholas Brasovan position Cheng in relation to Kant and Gadamer by way of Aristotle's ethics respectively. Although differing traditions guide their inquiries and research, Cheng and Gadamer recall the wisdom of the past to ameliorate the fragmentation in contemporary life. [Extracted from the article]

Analyzing ancient cosmopolitanism we can identify the various groups of interests behind contemporary globalization models. There are three directions in contemporary cosmopolitanism: egalitarian, libertarian, and mondialistic. Each of them is associated with a certain ancient school – the Cynics, Cyrenaics, Stoics. Each of these three lines has a definite social basis both in Antiquity and in the Age of Globalization. Cosmopolitanism is considered as a universal in time and space philosophical doctrine and ideological principia. Looking at cosmopolitanism through global-historical perspective, we can see its unchanged, permanent essence, which does not depend on concrete conditions. This article looks at ancient cosmopolitanism as a folded (latent) programme of globalization. Using the global-historical approach and the method of historical analogues the author reveals social and philosophical roots of contemporary cosmopolitanism in Antiquity. Some parallels between Hellenistic ethics and Confucian cosmopolitanism are drawn. The directions of ancient cosmopolitanism are compared to those of present. [ABSTRACT FROM AUTHOR]

The belief in heaven's mandate (tianming 天命) in earlier documents referred to divine‐ethical sanctions of political rulers. It later developed multiple implications such as an individual's destiny or fate and became one of the most fundamental concepts in Chinese intellectual and cultural history. In modern times, this concept has received long‐lasting attention in the field of Chinese philosophy, and almost all major scholars have more or less been involved in discussions and debates, especially on the topic of the classical Confucian conception of heaven's mandate. Their discussions on this topic have largely focused on two major controversies: (i) whether early Confucians view heaven's mandate as prescriptive ethical command or descriptive amoral fate, and (ii) whether their attitude toward heaven's mandate is voluntarist or fatalistic. While this scholarship has been fruitful and insightful, it has continued for almost a century with certain variants. Therefore, it is time to address this topic with new approaches and hermeneutic horizons. In this essay, I propose a new approach and horizon to viewing the classical Confucian conception of heaven's mandate as their reflections on individual existence and self‐realization under the constraints of mandate or destiny. I examine the texts associated with Confucius and Mencius such as the Analects and the Mencius, as well as some recently unearthed texts, to suggest that early Confucians accommodate individual initiative and self‐determination of life choices through their conceptualization of heaven's mandate. To them, the vocabulary of heaven's mandate empowers individuals, especially through situating their places in society and the cosmos. By knowing and standing firmly on one's mandate or destiny, the individual not only realizes the value of their existence but also goes beyond the ultimate destiny of death. This fresh reading of heaven's mandate is grounded in the context of the development of Confucian ideas in the early period and presents an optimistic vision of Confucian humanism. [ABSTRACT FROM AUTHOR]

This paper investigates the relation between different models of ethics and their impact upon crises solution strategies. Here, it is important to consider knowledge and ethical theories from different cultures. The paper describes some alternative ethical models from the perspective of the Chinese, particularly Confucian, philosophies. This perspective is meaningful because in the Sinitic areas the pandemic has been brought under control much more effectively than in other regions of the world. First, the paper introduces the Chinese philosophy of life and highlights its current relevance; then, it presents traditional Chinese models of relational and anti-essentialist concepts of the self and investigates their impact to the Confucian models of social ethics. On this basis, it illuminates some new ways of understanding interpersonal and intercultural interactions that might help us develop new strategies against current and future pandemics. [ABSTRACT FROM AUTHOR]

Reading Bertrand Russell's Principles of Social Reconstruction, Liang Shuming began a process of interpreting Russell's philosophy in a Confucian way. The first stage in this process was seeing Russell as a fellow Confucian. Its second stage was absorbing Russell's theory of impulse, seeing this as sharing aspects of the Confucian doctrine of benevolence (ren). The third stage was reconstructing Russell's theory of spirit as a Confucian theory of "reason" as impersonal feeling. Under Liang Shuming's critical assimilation of Russell's philosophy, Russell's theories of impulse and spirit came to constitute an intrinsic component of modern New Confucianism and was incorporated into the discourse of modern Chinese philosophy. To a certain extent, this shifts our view of Russell as merely a passing figure in the history of modern Chinese philosophy. [ABSTRACT FROM AUTHOR]

The years 2020 and 2021 mark a centenary since the great British polymath Bertrand Russell visited China. Russell's philosophy had already reached China's borders a few years before Russell set his foot on Chinese soil in October 1920. The majority of early assessments of Russell's thought, which were advanced by Chinese philosophers with a strong affinity for either traditional Chinese or classical European philosophy, approached the latter's philosophy from the perspectives of either the Consciousness Only school of Buddhism, Confucian ethics, European Neo-Kantian philosophy, or Bergson. Concurrently, with the return of Russell's student Fu Tong as the head of the department of philosophy, Russell's philosophical thought and logical thought were also reintroduced into the curriculum at the Peking University. [Extracted from the article]

While the traditional interpretation takes Mengzi 孟子 to be trying to persuade King Xuan 宣 of Qi 齊, I take him to be manipulating King Xuan with insincere flattery. My interpretation has several advantages. On the traditional interpretation, Mengzi is naïve about King Xuan's motives, and confused about basic aspects of his own views, but my interpretation makes Mengzi into a canny sage with a clear, comprehensive grasp of his doctrines. My interpretation also brings the dialog into harmony with the rest of the book, and with common sense on several points. It thus makes the dialog a more nuanced, coherent, and plausible work. Next, my interpretation shows Mengzi to possess a more complete list of virtues, and a longer list of character improvement strategies than is usually thought. Finally, by attributing to Mengzi a promising strategy for curing rulers prone to rages, lust, and greed, I show that Mengzi's work fills a pressing contemporary need. [ABSTRACT FROM AUTHOR]

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 article focuses on the integration of Confucian philosophy into contemporary discussions on technology, with contributors exploring topics such as Confucian notions of human dignity in modern contexts, the application of Confucian imaginative practices in engineering ethics education, and a Confucian response to the Anthropocene.

Confucius values have been being part of the Chinese culture from generation to generation and become values of relationship and business, including in leadership. Chinese overseas have strong emotional ties with the State of China as their country of origin. In Indonesia, Chinese overseas are called Tionghoa ethnic. They have been living in Indonesia for many generations and believed that they came to Indonesia long before the century. This research was to examine Chinese ethnic perspectives on Confucius values of their leadership in West Java Chinese organization (Fuqing association). This research was conducted at Fuqing association in West Java covering four cities namely Bandung, Bogor, Cianjur, and Sukabumi. The questionnaire was distributed to 121 active members of the Fuqing association. The questionnaire consisted of 31 questions that represent Confucius values. This study used confirmatory factor analysis to test the research model using Smart Partial Least Square version 3.0 (Smart PLS 3.0). The results of this research showed that Confucius values were still practised in Chinese leadership in West Java. Generally, Confucius values in Chinese ethnic leadership are still similar to confusion leadership variables, but the significant variable in Chinese leadership is different. In West Java, the important variables are moral character and lifelong learning. [ABSTRACT FROM AUTHOR]

Nevertheless, the more advanced student of Zhu Xi will still want to consult the original version of the I Zhuzi yulei i , especially the rich records of his explorations on the classics, many of which complement and further elucidate his celebrated glosses and interlinear commentaries on canonical works. Yet his highly accessible translations, supported by a general introduction, concise notes and a glossary of key terms, offer a good elementary overview on the basics of Zhu Xi's system of thought. Building on his previous work, namely his earlier translations in part two of his I Learning to Be A Sage i and elsewhere, Gardner brings into focus the paradigmatic views on learning and reading of Zhu Xi, who devoted much of his life to education. [Extracted from the article]

A literary criticism of the book "Oneness: East Asian Conceptions of Virtue, Happiness & How We Are All Connected" by Philip J. Ivanhoe is presented. It outlines the remarkably wide array of sources from neo-Confucian philosophy. It further discusses about opportunities for constructive engagement, particularly between classical-to-contemporary Chinese philosophy and contemporary Anglo-analytic philosophy; and the oneness hypothesis to explicate aesthetic obligation in a different manner.

The article explores the impact of Jesuit missionary reports from China on the work of the English freethinker Anthony Collins. It considers his use of accounts of Confucian philosophy in his own writings on materialism and atheism, and in his discussion of the role of the state in relation to religion. It suggests that despite the difficulties he faced in assessing missionary reports he made use of them in his philosophical writings and may have been encouraged by his knowledge of Chinese philosophy to explore the question of emergence and the self-organization of matter. China features in his comments on metaphysics as well as political and moral philosophy. The article argues that China became a model state for Collins, representing for him a level of religious toleration largely unknown in Europe. [ABSTRACT FROM AUTHOR]

This article examines how Zhuangzi views self-transformation and self-understanding from the perspective of the "internal other." Paradoxically, from within life's constraints is the result of the inaction following the acknowledgement of such constraints. Inaction is not passively doing nothing; rather, it is acknowledging the limitations before us and achieving self-liberation. By shifting our perspective, life's external limitations can be internalized such that the "external other" becomes the fundamental criterion for self-understanding, namely the "internal other." Zhuangzi's "fasting of the heart" is the technique which enables this shift in perspective. We empty ourselves to make room for the "other," thereby generating a greater understanding of ourselves. "Fasting of the heart" brings us to the realization that there exists a creative, paradoxical relationship between the limitations of life and the possibilities of practice. In short, the limitations of life and politics serve as the foundation for the possibilities of practice. [ABSTRACT FROM AUTHOR]

The present paper compares three models of modernized Confucian Ontology. The philosophers under debate belong to the most important, well-known and influential theoreticians in modern Taiwan and mainland China respectively. Through a contrastive analysis, the paper aims to critically introduce three alternative models of ontology, which have been developed from the Chinese philosophical tradition by the most well-known Taiwanese philosopher Mou Zongsan and by two most influential mainland Chinese theoreticians, Li Zehou and Chen Lai respectively. In this paper, I will analyze and critically introduce Li Zehou's and Chen Lai's respective critiques of Mou Zongsan's basic assumptions that have been reflected in his methodological paradigms, while also exposing some major differences within their own lines of thought. [ABSTRACT FROM AUTHOR]

The article presents the author's views on Chinese philosopher Wang Yangming's theory of the unity of knowledge. The author mentions Yangming's statement that those who do not take moral action do not really have moral knowledge. The author says that Yangming also claims that those whose actions are morally wrong still have moral knowledge. The author compares Yangming's moral theory with the theory of other philosophers such as Zhu Xi.

This study aims to examine the current status of Chinese Confucian ideas that have affected Korean youth culture and to draw up more effective education methods. A survey was conducted after teaching three different groups with the use of three teaching methods over two weeks. Before the experiment, Korean teenagers had preferred different teaching methods depending on their origins. However, after learning from the three teaching methods (cramming, mixed, and discussion teaching methods) for two weeks, the participants preferred the discussion method. Thus, the survey found that while Chinese Confucian ideas have a great influence on Korean youth, there is a possibility for change in preferred teaching methods. [ABSTRACT FROM AUTHOR]

Since China's reform and opening up in 1978, the study of Chinese philosophy has proceeded together with the times, not only making tremendous academic progress, but also serving as an important part of research on Chinese culture that undertakes the rejuvenation of the Chinese nation and Chinese culture. This essay gives a brief review of the study of Chinese philosophy over the last forty years with particular attention to five aspects, namely the new horizons in the study of Chinese philosophy, the characteristics of Chinese philosophy, the comparison between Chinese and Western philosophy that also involves the "legitimacy" of the former, the relevance of Chinese philosophy for contemporary times, and the basic methodologies of Chinese philosophy. [ABSTRACT FROM AUTHOR]

This essay is meant to shed light on a discourse that spans centuries and includes different voices. To be aware of such trans-textual resonances can add a level of historical understanding to the reading of philosophical texts. Specifically, we intend to demonstrate how the notion of the ineffable Dao 道, prominently expressed in the Daodejing 道德經, informs a long discourse on incongruent names (ming 名) in distinction to a mainstream paradigm that demands congruity between names and what they designate. Thereby, we trace the development of the idea of the ineffable Dao quite differently from modern mystical interpretations. We show how, in an early Chinese context, it first gives rise to a sociopolitical critique of the incongruity underlying socially constructed names in the Zhuangzi 莊子, then to a discourse on the incongruity between moral virtues and names in Xuanxue 玄學 philosophy, and eventually to Sengzhao’s 僧肇 claim that a perceived congruence of names with things does not entail actual congruence between names and reality. [ABSTRACT FROM AUTHOR]

Learning to be human is a highly important concern in Confucian philosophy. This paper is intended to provide a special perspective on this theme through an attempt to reinterpret Mengzi’s views on the heart-mind (xin 心) as “learning to be human” and to reconstruct these views into a multi-staged process of moral development. Through an intentional interpretation of various arguments advanced by Mengzi, we seek to justify that his views on the heart-mind and moral virtues can be seen as a learning process and that he subjects the inborn beginnings of goodness to a delicate development before they can actually qualify a person as fully human. Having examined the three dimensions of Mengzi’s learning, the intellectual, the practical and the spiritual, we will come to the conclusion that whether innate or a posteriori, initial good senses and knowledge require a moral and spiritual process of learning to develop which is, to Mengzi, crucial for one to become a genuine human being. [ABSTRACT FROM AUTHOR]

“Learning to be Human” is the theme of the 24th World Congress of Philosophy, to be held in Beijing in 2018, and also an important topic in traditional Chinese Confucian philosophy. Different interpretations of this theme, however, directly determine how to understand the study of Chinese philosophy in the context of world philosophy today. Changes in contemporary philosophy urge us to reconsider philosophical research in today’s China. Reflecting on the status quo of research on Chinese philosophy and finding a method for solving certain existing difficulties will ultimately enhance the study of Chinese philosophy. [ABSTRACT FROM AUTHOR]

The article offers the author's responses to Chenyang Li and Huaiyu Wang's comments on his book "Confucius: The Man and the Way of Gongfu." The author says that he did not deny the theoretical, intellectual and philosophical aspect of Confucius when he argued that Confucius' primary aim is gongfu. He also argues that the grasping the gongfu aim is the only way to understand the theory and its profundity.

The Water Margin is a great Chinese classical novel; Wu Song’s 武松 killing of his sister-in-law, Pan Jinlian 潘金蓮, is one of the most popular episodes of the novel. It depicts Wu as the hero and defender of traditional values, and Pan as the adulterous woman. In contemporary discussion, there has been a dearth of ethical analyses regarding Wu’s killing of Pan. How should we judge the moral status of his action? Does the killing signify Wu Song’s ethical achievement or his ethical failure? What does the killing tell us about Wu’s character or his virtues? Does our appraisal of Wu’s action square with our modern belief regarding the treatment of women? I will examine these questions in the article. [ABSTRACT FROM AUTHOR]

Jesuits in China adopted key Confucian terms to express Christian notions; for example, Tian 天 or Shangdi 上帝 was considered an equivalent for God, and guishen 鬼神 for angels. A Terms controversy started among the Jesuits and other missionaries and developed into the famous Rites Controversy. However, all the missionaries agreed in rejecting the Neo-Confucian concept of Taiji 太極, which was believed to be materialistic, pantheistic, or atheistic. The Flemish Jesuit François Noël (1651-1729), after a careful study of Neo-Confucian texts, interpreted Taiji with the Western concept of nature, and even claimed that it held theistic meaning. We shall analyze and evaluate here this early Western attempt in giving a positive meaning to Taiji. [ABSTRACT FROM AUTHOR]

Tian 天 is central to the metaphysics, cosmology, and ethics of the 800-year-long Chinese philosophical tradition we call “Neo-Confucianism,” but there is considerable confusion over what tian means—confusion which is exacerbated by its standard translation into English as “Heaven.” This essay analyzes the meaning of tian in the works of the most influential Neo-Confucian, Zhu Xi 朱熹 (1130-1200), presents a coherent interpretation that unifies the disparate aspects of the term’s meaning, and argues that “cosmos” does an excellent job of capturing this meaning and therefore should be adopted as our translation of tian. [ABSTRACT FROM AUTHOR]

The article argues that the decision of Confucian philosopher Mou Zongsan to place intellectual intuition at the heart of his philosophy helped in preparing the ground for the eventual restoration of the authority of tradition. Topics covered include the peculiarities of Mou's writings, failure of Mou to cure Kantianism by admitting intellectual intuition, and Mou's philosophy as a philosophical rehabilitation of daotong or "continuity of the way" in Confucianism.

The purpose of this study is to solicit the perceptions of United States teachers to examine the extent of their agreement with the Confucian teaching philosophies and methodologies. A mixed research methodology was used in this study. Sixty elementary, middle, and high school teachers from 24 schools of five urban school districts of Georgia were randomly selected and invited to participate in the study. Thirty-two teachers (53.3%) representing 17 different teaching areas responded by returning an author designed survey. Quantitative data were analyzed by using descriptive statistics and qualitative data were analyzed by examining emerged themes and patterns. The findings of this study indicate that teachers strongly support the application of Confucius teaching philosophies and methodologies in the classrooms of the United States. [ABSTRACT FROM AUTHOR]

The article addresses how Chinese New Confucian philosopher Mou Zongsan is compared with German philosopher Martin Heidegger in terms of the issue of self-transformation of traditions and question of cultural communication and integration. Topics include both philosophers' notion of the self-reversal and the idea of other beginning of western philosophy in relation with early Greek thought's first beginning and Heidegger's thought on the bond between philosophy and technology.

The article explores the growing research on Chinese culture and the value and modern significance of Confucian teachings and civilization. Topics include the author's view on the cause for the prevalent exclusion and marginalization of Chinese and other non-Western intellectual traditions from the philosophy discipline, an examination of Scottish philosopher Alasdair MacIntyre's criticism of Confucianism, and the use of the concept of rights in Confucianism.

This study explores the historical evolution and rich significance of the concept of virtue (de 德) prior to the Qin dynasty. It begins with an analysis of ancient literature, which reveals that virtue originated as a belief related to emperors and clan kinship, and that it only later came to be associated with Heaven. The crystallization of the concept of virtue is displayed in rites and music, where this previously symbolic idea became transformed into a practical norm. The article next examines the nature and significance of virtue and ritual by investigating how the sages experienced the virtue of Heaven and Earth and created rites and music through their observation of nature. In addition, the article investigates how the sages learned about the “rhythm” of Heaven and Earth, how they expressed this rhythm in the form of music, and how they used music to interpret the virtue of Heaven and Earth. Finally, the article analyzes how virtue continued to evolve and change in Confucian philosophy, and how the understanding of the virtue of Heaven and Earth shifted from the exploration of the laws of the world to being incorporated into people’s daily affairs, ultimately becoming a revered ideal. [ABSTRACT FROM AUTHOR]

The article discusses classical Chinese analogisms. Topics discussed include Confucian and Mohist philosophy, relation between the size of kind and sameness/difference formulated in detail by the representative of the School of Names Hui Shi and Classical Chinese structural semantics along with existence of mental structures correlating with linguistic structures.

I would like in this article to make some tentative comparative observations about several sorts of reasoning in Western and Chinese philosophy. I try to say something about three important forms of reasoning: logic, skepticism, and practical reason. In each of these cases one can find strands of Chinese philosophy that are strikingly similar to counterparts in Western philosophy. And while in two of the cases in question (logic and skepticism) the strands involved are less common and less fully developed than their Western counterparts, in the third case (practical reason) they are highly sophisticated and in many ways superior to their Western counterparts. [ABSTRACT FROM AUTHOR]

The author shares his response to the contributors who were engaged in a meaningful discussion of his book titled "The Confucian Philosophy of Harmony." He expresses gratitude to his colleagues who engaged in a meaningful discussion of his book and appreciates their thoughtful and constructive criticisms. The author also offer different response to the authors and their claim about his book.

The author presents comment on the book "The Confucian Philosophy of Harmony" by Chenyang Li. He explores how the book challenges the interpretation of Confucianism and ideology by examining the status of harmony in the Confucian classics. The author agrees with Li's reconstruction of the idea of harmony due to its solid and convincing stand and conceptual status and addresses two important ideas on the issue.