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I respond to the insightful comments of Liu Liangjian, Stephen Angle, and Trenton Wilson. [ABSTRACT FROM AUTHOR]

The Xing Zi Ming Chu 性自命出 (Nature Derives from Decree) is one of the eighteen pieces that were recorded in Guodian 郭店 bamboo slips, which were excavated in 1993 and thought to be buried around 300 BCE. We can observe from this text detailed discussions surrounding terms such as xing 性 (nature), qing 情 (emotion), xin 心 (heart-mind), and yue 樂 (music), which played crucial roles in producing early Chinese philosophical discourses, particularly in the area of moral psychology. Since its publication in 1998, this text has gained huge interest from Chinese scholars. This article illustrates how Chinese scholars, through their concrete studies, reveal the complicated textual nature of the Xing Zi Ming Chu and its intricate relations to different philosophical streams which followed. This article also points out a problematic assumption that lies in the majority of Chinese scholarship and proposes a more sensible approach to examine this text. [ABSTRACT FROM AUTHOR]

This paper re-examines the origins, meaning, and application of the notion of evil/detestable human nature in Xunzi’s thought. Commonly considered the crucial factor that determined the premodern fate of Xunzi’s project, it has regained proper scholarly attention in recent years. As part of this interest in a unique approach to moral psychology, this paper will start with a critical re-assessment of Xunzi’s immediate motivation—Mengzi’s arguments in favour of the goodness of human nature. In the subsequent steps, it will revisit Xunzi’s lines of argument regarding the evil/detestable nature, as presented in the 23rd chapter of the Xunzi, Xing e, the only one in which the notion appears. It will argue that its role in Xunzi’s system had been primarily misinterpreted despite contributing to one essential debate in Chinese philosophy. The paper will demonstrate that if only one follows the lines of Xunzi’s argument, it becomes apparent that the notion of evilness/detestability of human nature serves different than a simple denouncement of human moral insufficiency purpose. On the contrary, as rooted in empirical experience of socio-moral reality constatation, the notion of evil/detestable is meant as a tool allowing for embracing the human agency in the Confucian quest for an ethical society. Such a changed perspective on Xunzi’s intention is then hoped to stimulate further research and re-assessment of Xunzi’s thought significance and utility in the context of moral psychology. [ABSTRACT FROM AUTHOR]

As an important text of Chinese philosophy and Daoism, the English translation of the Zhuangzi has played a key role in cultural exchange between China and the West. In the 19th century, the emergence of the study of comparative religions promoted an interest in the West in Eastern philosophies, and Balfour's English translation of the Zhuangzi is an important achievement of this period, as it is the first translation of the Zhuangzi in the English-speaking world. This study analyses the Sino-Western religious dialogue in Balfour's translation from the perspective of comparative religion, and explores its implications for the development of Daoism in contemporary China and the comparative study of Chinese and Western religions. The study finds that the Balfour translation not only provides the Western world with a new perspective for understanding Eastern philosophy, but also promotes the international dissemination of Chinese religious philosophy and enhances the world's understanding of religious diversity. [ABSTRACT FROM AUTHOR]

The question of Hegel's views on Buddhism and its place within his system must be asked again as the history of effects, transmission, and reception continues to unfold. This unfolding highlights not only Hegel's effect on the Western European reception and understanding of Buddhism (and its sharp orientalist critique), but also the canny use of Hegel's philosophy by certain members of the so‐called Kyoto School of Japanese neo‐Buddhist philosophy, who, though primarily concerning themselves with Heidegger, were notable in their creative use of Hegel's philosophy of spirit (especially Nishida, Nishitani, Tanabe, and Abe). Our present task is likewise to look back to Hegel's own writing on Buddhism through the lens of the history of its effects—that is, to read Hegel again with his legacy in mind—so that we might, as strange as it may perhaps seem, see things more clearly. Our goal is relatively modest, as it aims only to seek out and coordinate Buddhism within Hegel's history of philosophy. Thus, as we have a proximate goal in mind, we also have an order of importance with respect to Hegel's texts, which, of course, brings the Lectures on the History of Philosophy to the fore. [ABSTRACT FROM AUTHOR]

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]

The question of Hegel's views on Buddhism and its place within his system must be asked again as the history of effects, transmission, and reception continues to unfold. This unfolding highlights not only Hegel's effect on the Western European reception and understanding of Buddhism (and its sharp orientalist critique), but also the canny use of Hegel's philosophy by certain members of the so‐called Kyoto School of Japanese neo‐Buddhist philosophy, who, though primarily concerning themselves with Heidegger, were notable in their creative use of Hegel's philosophy of spirit (especially Nishida, Nishitani, Tanabe, and Abe). Our present task is likewise to look back to Hegel's own writing on Buddhism through the lens of the history of its effects—that is, to read Hegel again with his legacy in mind—so that we might, as strange as it may perhaps seem, see things more clearly. Our goal is relatively modest, as it aims only to seek out and coordinate Buddhism within Hegel's history of philosophy. Thus, as we have a proximate goal in mind, we also have an order of importance with respect to Hegel's texts, which, of course, brings the Lectures on the History of Philosophy to the fore. [ABSTRACT FROM AUTHOR]

The article discusses the relationship between philosophy, art, and culture, focusing on the development of animation thinking from a philosophical perspective. It explores Chinese philosophical concepts such as the unity of heaven and man, the rectification of names, and Xiang thinking, emphasizing the influence of traditional Chinese thought on modern animation creation. The text highlights the importance of expressing spirit through form in Chinese aesthetics and how this concept can be applied to animation to promote cross-cultural communication and innovation. [Extracted from the article]

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Copyright of Trans/Form/Ação is the property of Trans/Form/Acao 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.)

I argue that, for Mengzi, the kind of knowledge that features in expressions of the form ‘knowing N’, where N is a noun or a noun phrase, is not a kind of belief but is instead a capacity for intelligently performing relevant actions. My argument proceeds by showing that, first, Mengzi is committed to the view that a person knows N iff she is relevantly capable and, second, that the best explanation for this is that the kind of knowledge involved in knowing N is a capacity. Finally, I motivate such a practicalist interpretation by arguing that it offers us a general but informative explanation of what it is that knowing N makes the knower capable of doing. [ABSTRACT FROM AUTHOR]

The author examines different approaches to imagining, conceptualizing and realizing the ideal temporal experience in Chinese philosophy, focusing on Wang Yanming's doctrine "Liangzhi Xianzai." Topics discussed include the technique of though-management for attaining an ideal temporal experience being offered at the doctrine, and the misunderstanding on Yanming's notion of liangzi.

" 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]

That Asian traditions do not distinguish between 'philosophy' and 'religion' is an oft-repeated truism. This obscures disciplinary categories operative in Asian intellectual history, especially those that do not map onto the academic landscape as we know it today. To disambiguate the terms 'philosophy,' 'religion,' 'philosophy of religion,' and 'philosophy of religious studies,' this essay explores the status of 'studies' in Chinese thought. The tradition of rujia 儒家 or ruxue 儒學, commonly translated as 'Confucianism,' might plausibly be rendered simply 'scholarship.' The lineage of the ru—i.e., scholars or literati—is held together by an overarching methodology that takes the activity of studying and learning itself as a spiritual exercise aimed as scholarly excellence as well as personal cultivation. My aim is not to belabor differences between Asian and Western traditions but to invite academics to consider this rich sense of 'studies' in our own practices today. [ABSTRACT FROM AUTHOR]

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Copyright of Trans/Form/Ação is the property of Trans/Form/Acao 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 Trans/Form/Ação is the property of Trans/Form/Acao 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 Trans/Form/Ação is the property of Trans/Form/Acao 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 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.)

Giulio Aleni's Xingxue cushu 性學觕述 (A Brief Introduction to the Study of Human Nature, 1623–1646) was a product of an ambitious project by the Jesuits in China to introduce Aristotle's natural philosophy to Chinese literati. The book, originally from the Cursus Conimbricensis (1592-1606), shows a good example of the interactions between transmitter and receptor in the encounter of Western culture with Chinese culture. This paper explores Aleni's linguistic strategy for placing Western concepts of human nature in dialogue with traditional Chinese thought. It argues that the work's favourable reception among Chinese scholars was due to Aleni's use of translation principles that anticipate transwriting. Namely, instead of direct translation Aleni adapted the text for his Chinese readers by rewriting partly, adding his own responses, borrowing Chinese classical terms and creatively interpreting these terms, quoting many Chinese classical allusions, and employing Chinesestyle arguments. These linguistic tools Aleni used facilitate the reader's understanding and acceptance of the Western philosophy of human nature. His linguistic success on communication between the two thoughts on human nature helps us redefine the concept of transwriting and find an in-between space for a rational philosophic and religious dialogue between China and the West. [ABSTRACT FROM AUTHOR]

The sheep case in Analects 13.18 has generated a heated debate in contemporary Chinese philosophy for more than a decade. One side in this debate criticizes Confucius' view in the sheep case and the other side defends Confucius' position. Neither side's reading of 13.18 is satisfactory. I argue that something important in the text has been overlooked and this omission may explain why neither side gives a satisfying reading. I offer in this essay a new reading of the sheep case which pays attention to what the existent interpretations have overlooked in the text. This new focus will give us a new perspective to reframe the issue in question and to defend the Confucian position in a more convincing way. On the new interpretation, Confucius' position in the sheep case suggests a sensible and reasonable way for the state to balance some important social interests which the state seeks to protect. [ABSTRACT FROM AUTHOR]

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 Asian Studies is the property of University of Ljubljana, Faculty of the Arts 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.)

This article explores four crucial problems regarding wu 無 (nothingness or nonexistence), a central concept in Chinese philosophy: (1) What is wu, and how does it relate to you 有 (somethingness or existence)? (2) Does ‘you arise from wu’ (you sheng yu wu 有生於無), and if so, how does this ‘arising’ occur? (3) Which takes precedence in Chinese philosophy, wu or you? (4) Does pursuing wu risk leading to nihilism? Drawing on Saul Kripke’s interpretation of possible worlds, I propose that wu represents a realm of potential possibilities. I align with Kripke’s view that possible worlds lack actual existence but are anchored in the actual world. This view clarifies the seemingly paradoxical nature of Chinese philosophy: it is rooted in the mundane world while embracing a transcendental wu. Moreover, it helps avoid the nihilism that might arise from interpreting wu as a groundless void. [ABSTRACT FROM AUTHOR]

The article explores the debate between ideal and non-ideal theory in political philosophy, with a focus on consequentialism as a powerful position that addresses objections raised against both approaches. It argues that consequentialism, which considers the consequences of actions, offers a comparative structure and takes into account real-world concerns. The author discusses how consequentialism can make comparative judgments without relying on a privileged model and provides a theoretical justification for evaluating institutional options in an unjust society. The article concludes that consequentialism offers a transparent and unified structure for addressing normative questions. Additionally, the given text provides a list of references and citations for further research on political philosophy, ethics, and long-termism. [Extracted from the article]

Zhāng Zhàn lived during the Eastern Jin period. Commentary on Lièzǐ is Zhāng Zhàn’s attempt to integrate and synthesize the previous achievements in metaphysical studies, merging Confucianism and Daoism while drawing from Buddhist viewpoints. This work represents a theoretical summary of metaphysical themes. This article aims to explore Zhāng Zhàn’s concept of xūjìng (emptiness and tranquility), examining its manifestations in cosmology, ontology, and the philosophy of life. This study adopts a qualitative research approach utilizing NVivo qualitative data analysis software, electronic databases, and a thorough analysis of the textual references to xūjìng in the Commentary on Lièzǐ. Three points were discovered: firstly, Zhāng Zhàn’s concept of tàixū (supreme emptiness) in cosmology; secondly, his doctrine manifests in ontology as zhìxū (ultimate emptiness); thirdly, his doctrine manifests in the philosophy of life as xūjìng zìrán (emptiness, tranquility, and naturalness). He asserts that people should not violate the laws of nature and should spiritually transcend the mindset of dealing with everything in the real world. According to Zhāng Zhàn, only by doing so can individuals align with the Dào, surpass the mundane, and attain the state of carefree detachment. This study provides a deeper significance of Zhāng Zhàn’s concept of emptiness and tranquility from the perspectives of ontology, cosmology, and philosophy of life. According to Zhāng Zhàn, emptiness is infinite, and only by embodying non-being and making emptiness the essence can one harmonize with the Dào, achieve liberation, and attain a spiritual state of unity with the universe. [ABSTRACT FROM AUTHOR]

Drawing on the Huainanzi (The Master of Huainan), this article delineates an ancient Chinese understanding of distributed leadership. Accordingly, distributed leadership advocates the distribution of task that combines responsibility and authority; and the harmonious co-existence of the empowerment of others and positional authority. The distribution of responsibility and authority is undertaken by an exemplary leader who inspires others through one's moral character and influence. Furthermore, distributed leadership infuses responsibility with positional, social and moral authority; harmonises the personal and interpersonal qualities of leaders; and reinforces rational persuasion with role-modelling by the leaders. The notion of distributed leadership that is informed by the Huainanzi contributes to the existing literature by addressing a prominent challenge and a prevailing misconception concerning this leadership construct. In addition, the proposed account guides leaders to revamp organisational structure, implement staff deployment policies and lead on the basis of fairness and moral leadership. [ABSTRACT FROM AUTHOR]

This essay aims to rectify a failure on the part of Western philosophers of technology to attend to the creative philosophical work of Li Bocong at the University of Chinese Academy of Sciences in Beijing. After a brief account of Li Bocong’s personal contacts with the West and some remarks on his relationship to Marxism, we take up three aspects of his philosophy that can contribute to enlarging Western philosophical thinking about engineering and technology: (1) Li’s analysis of engineering as more than design, (2) his argument for the relevance of the sociology of engineering, and (3) his conceptualization of engineering ethics as more than professional ethics. [ABSTRACT FROM AUTHOR]

The Zhao Lun, authored by Seng Zhao, elaborates on the Madhyamaka thought. This work has had a significant impact on Chinese Buddhist philosophy, as well as on Confucianism and Taoism. During the Yuan dynasty (1271–1368), the esteemed monk Wencai from the Huayan school of Buddhism composed a book titled A New Commentary on the Zhao Lun (hereafter New Commentary), which offers annotations and explanations for the text of the Zhao Lun and employs the "One Mind" theory to interpret the Zhao Lun. Text analysis methods are utilized in this article to conduct an in-depth study of the "One Mind" theoretical system constructed by Wencai within the New Commentary. It explores the essential content, integrative characteristics, and theoretical origins of the "One Mind" theory, thereby revealing the theoretical style of the Huayan school during the Yuan dynasty from a novel and unique perspective. Additionally, we analyze how Wencai integrates Tathāgatagarbha thought and Madhyamaka thought into his theory of "One Mind". This analysis constitutes, to a certain extent, an indirect refutation of the harsh criticisms of Tathāgatagarbha thought of "Critical Buddhism" in Japan and provides new perspectives and reflections for a deeper understanding of Tathāgatagarbha thought. [ABSTRACT FROM AUTHOR]

The article discusses a conference that took place in Bratislava on May 21-22, 2024, focusing on the intercultural connections between Martin Heidegger's philosophy and Daoism. Scholars explored how Heidegger's engagement with Eastern thought, particularly Daoism, influenced his concept of being. The conference featured presentations on topics such as the freedom of things, the renewal of Chinese philosophy, and the essence of thinking in relation to the Daoist way. The dialogue between Heidegger and Daoism offers insights into contemporary issues that transcend cultural boundaries, such as alienation, technological dependencies, and the search for appropriate approaches to psychological flaws. [Extracted from the article]

Relationality is a multifaceted idea that displays one of the distinctive characteristics of Chinese philosophy. In Confucianism, it is primarily associated with the issue of human relations. Drawing on John Dewey's proposition of 'relationally constituted individuality', Roger T. Ames identifies a 'thick' nature in Confucian relationality whose cosmic foundation may be novel to the West. This thick relationality corresponds with a narrative approach to human nature (xing 性), inspires a Confucian neologism of 'human becomings' and challenges the conventional idea of 'human being' that implies a Western foundational individualism. Through a proposed theme of 'contextual individuality', this study aims to evaluate whether Confucian relationality could be too 'thick' for individuality (in a non-atomistic/non-foundational sense) and uncover the implication of thick relationality on the study of comparative philosophy in general. [ABSTRACT FROM AUTHOR]

This article aims at examining Virginia Hamilton's survival writing in the novel M.C. Higgins, the Great through the analogical lens with the traditional Chinese philosophy of "shengsheng (生生)". Current research on Hamilton's survival writing has ignored the cosmological aspect. In fact, what the novel reveals is not limited to the aspects of social and emotional survival, but also the ecological or cosmical co-existence. Considering Hamilton's global awareness and some similarities between African and Chinese traditions, this article resorts to the cross-cultural reference of the Chinese "shengsheng" philosophy. The concept originating from Xici (《系辞》), the commentaries on Zhouyi (《周易》), is well known for its wisdom on how all things in the universe can be born and how they can coexist, and thus it can be drawn upon for exploring Hamilton's survival writing. Specifically, this article takes a comprehensive analogical examination and discussion of the four aspects, namely, shengsheng virtue (生生之德), shengsheng affect (生生之情), shengsheng disposition (生生之性), and shengsheng fate (生生之命). This is to supplement the covering of Hamilton's survival writing and to enlarge the interpretation of Hamilton's works with philosophical and cosmopolitan visions. [ABSTRACT FROM AUTHOR]

The idea of Ardhanarishvara (A Sanskrit term for half female and half male spiritual manifestation of the Hindu God Shiva) offers a fascinating investigation of gender dichotomy and its cohesion within the divine. This paper, "Ardhanarishvara as a Humanistic Construct of Hindu Philosophy: A Paradigm Shift beyond Spirituality" examines metaphorically, the mythological androgynous composite of Shiva and his consort Parvati from a humanistic angle. The present research explores this unusual depiction of divinities from allegorical, biological and social viewpoints. Ardhanarishvara, although a Hindu divine concept, finds parallels in Greek, Christian, Chinese and Japanese philosophies. Taking all such studies into consideration, the paper attempts to establish a shift from the existing popular notion of Shiva's spiritualism to a more relatable idea of humanism, thus establishing Shiva as a deity with humanistic attributes. The paper correlates the theories of Humanism to the idea of Ardhanarishvara and consequently, presents the latter as, not only a spiritual belief, but also an earthly ideology and thus very relevant to the mundane realities of human beings. [ABSTRACT FROM AUTHOR]

This article explores the ideas of Bernard Mandeville, a social and political philosopher who is often overlooked. It focuses on his theory of sociability, which suggests that our pride drives us to associate with others and seek recognition. The article delves into the concepts of recognition and hypocrisy in Mandeville's theory, discussing their role in human sociability. It concludes by acknowledging the value of Mandeville's writings in understanding pride and honor in society, while also recognizing the potential limitations of his ideas. [Extracted from the article]

Many philosophers have refused to recognize Chinese traditions as genuinely philosophical. The conceptual foundations of these exclusionary efforts appear in Aristotle's dividing philosophy from rhetoric, then associating philosophy with truth, and rhetoric with metaphor. The Chinese have frequently been defined as metaphorical thinkers, in contrast with the logical, scientific, or literal pursuits of Occidental traditions. Because metaphor is classed with rhetoric, and Chinese was associated with metaphor, critics had a way to say that the Chinese weren't participating in philia-sophia as rational inquiry into truth. I draw on two strands of 20th century philosophy to move us beyond this exclusionary framing: conceptual metaphor theory (CMT) and Gadamerian hermeneutics. Together these point to a conception of truth that welcomes Chinese traditions and suggests a fusion of horizons that introduces new metaphors for thinking about the role of philosophy. We can see philosophy as a subdiscipline of the more capacious and equally honorable discipline of hao-xue (...), love of learning. This points us towards a new way forward for global philosophy--away from the thorny issues of access to sophia and towards a conception of hao-xue as the highest of human aims. We can shift the burden of membership qualifications and ask, does the west have hao-xue? As we'll see, the west, particularly through the influence of Socrates, does have hao-xue, and we can rejoice that philosophy is welcomed into the big tent and can find its rightful place as a subdiscipline of the hallowed human endeavor to love learning. [ABSTRACT FROM AUTHOR]

This paper applies Bo Mou's Constructive-Engagement Strategy of Comparative Philosophy (CESCP) to explore philosophical practice as a novel paradigm that applies philosophy to everyday life. The study advocates for a transformative methodology that seeks truth through critical engagement, joint contributions, and diverse methodological tools, advancing the discipline towards a comprehensive world philosophy. Philosophical practice, characterized by its engagement with human experience and existential inquiries, integrates Eastern and Western philosophies to guide individuals in the art of living. It offers a philosophical alternative to psychological counseling, focusing on reasoning to address life's challenges and ethical dilemmas. The paper examines the integration of Chinese philosophy, particularly Confucianism, into philosophical practice, highlighting its relevance for contemporary counseling. It discusses Confucianism's impact on philosophical practice, advances in self-cultivation and gong-fu theory, and the holistic Confucian view of body-mind integration, contrasting it with some Western approaches. We conclude that the practical dimensions of Confucianism oppose Western theoretical philosophy but align with Western philosophical practice. By employing CESCP, this research enriches philosophical practice, integrating diverse philosophies while respecting each tradition's context. The approach combines Eastern relational perspectives with Western analytical depth, enhancing philosophical counseling and contributing to a global philosophical dialogue. This fusion of horizons aims to foster cross-cultural understanding and develop universally relevant wisdom. [ABSTRACT FROM AUTHOR]

The article explores the philosophy of divination in the Xici, a pivotal text within the Zhouyi, highlighting its transformation from a divinatory manual to a philosophical treatise. Topics discussed include the historical context of the Xici during the Warring States period, the interconnectedness of divination and philosophy, and the authors' perspectives on fear and anxiety in relation to understanding life's uncertainties.

"Self-experience" is a popular phrase among Chinese psychotherapist professional circles. This article provides a historical overview of the development of this term and explores the underlying social, cultural, and historical elements of the dynamics of this unique lexical choice. We argue that the preference for using "self-experience" instead of "personal treatment" implies a tendency of the Chinese collective consciousness to depathologize the inner feelings of traumatic experience, reflecting the Chinese philosophy of life, that is, emphasizing the upward potential to grow and learn to change. On the other hand, we need to be careful in assessing whether psychoanalysis is comprehending patients' cultural and historical contexts so that we are healing the trauma rather than creating new ones. [ABSTRACT FROM AUTHOR]

Michele Ruggieri (1543–1607) was the first Westerner officially approved to reside in China. He promoted Chinese and Western cultural exchange, and he was especially noted for facilitating dialogue between Confucianism and Catholicism. His writings had an important impact in both China and Europe. During his sojourn preaching in China, Ruggieri not only wrote the Tianzhu shilu—the first catechism written in Chinese—but he was also the first Westerner to translate the Four Books into Western language and introduce them to Europe. Based on Ruggieri's two translations of the Four Books—one translation into Spanish, and one into Latin—this article analyzes Ruggieri's views of Confucius. In his translations, Ruggieri identified Confucius as a philosopher and a shengren, or saint, and he highlighted the status of Confucius in the Four Books. After analyzing Ruggieri's treatments of Confucian concepts, this article discusses how Ruggieri's translations imply that Confucianism had both rational and religious dimensions. After Ruggieri, other Jesuits who came to China gradually turned to emphasizing the rational aspects of Confucianism. [ABSTRACT FROM AUTHOR]

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.)

Based on eco-translatology, this paper explores how to effectively preserve the ecological balance of classical Chinese poetry during the English translation process. Classical Chinese poetry, as a vital component of Chinese culture, reflects Chinese ecological concepts and the spirit of unity between man and nature. Rooted in Chinese philosophy, ecotranslatology resonates with ecological wisdom embedded in poems, sharing core similarities. However, past studies have often focused on literary and cultural transmission while neglect the ecological wisdom and poets' perceptions of natural environments and ecological balance embedded in classical poetry. Therefore, from the ecological perspective, this study employs the core translation method of eco-translatology--three-dimensional transformation (linguistic, cultural and communicative dimensions), to analyze whether translators effectively convey elements such as unity between man and nature, natural philosophy, and ecological ethics. It aims to help readers understand the ecological thoughts of ancient poets and to focus on preserving the ecological balance of poetry during translation, thereby conveying its unique ecological values in another context. This paper calls for researchers to pay more attention to the inheritance and preservation of ecological wisdom when translating classical poetry and thus promotes the dissemination and sharing of ecological values in cross-cultural exchanges. [ABSTRACT FROM AUTHOR]

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The article is devoted to the issue of considering the concept of «Green Concept of Education» in the general education system of the People's Republic of China. It is emphasized that one of the important steps to prevent new environmental problems in this direction is the development and promotion of the «green» concept as an important state initiative to preserve the country's ecosystem. The purpose and objectives of the article are to review the main works of modern Chinese scholars on the understanding and development of the "green concept" in Chinese educational institutions. Research objectives: 1) to reveal the main concepts of the formation of modern environmental views in Chinese philosophy; 2) to analyze the meaning of the "green concept" as part of modern Chinese culture; 3) to reveal the connection of the "green concept" with the traditional understanding of the Image of Nature in Chinese philosophy as a traditional part of human life; 4) to argue for environmental newly formed concepts and their importance in the shared responsibility of the whole world for environmental problems. The purpose and objectives of the study are aimed at continuing the scientific review of current research among philosophical, educational and environmental fields of science on the concepts of "nature" and "image of nature" in modern world and Chinese philosophy.Taking into account modern knowledge and in order to prevent the occurrence of a global ecological disaster and above all to preserve human civilization together with economic and ecological development, it is time and appropriate opportunities to consider the question of changing the relationship and relationship between people and nature, since the general system of philosophy's view of the corresponding concept of nature has changed. the community is on a difficult but necessary path on which, compatible with sustainable development, steps will be taken gradually to overcome the problems of existence and preservation of biodiversity. That is why the traditional worldview is important to take into account when building ecological concepts. Quite often, the «new» is the forgotten «old» -- namely, harmony and respect for nature, which is always a historically formed and nationally colored perception of the surrounding world. It should be recalled that the modern ecological concept of nature was formed on the basis of a new understanding of the phenomenon of the global ecological crisis and knowledge formed on the basis of the latest achievements of modern science. A «green» ecological view of the environment is an important philosophical basis for the theory and strategy of sustainable development. It should be recalled that Chinese traditional ethics emphasize the «unity of heaven and man» and consider the universe as an organic whole. The idea of unity also includes preserving the order of the natural system itself, as well as caring for other inanimate natural systems. [ABSTRACT FROM AUTHOR]

"Thomas Merton's Tree of Life: The Growth of a Radical Ecologist" by Donald P. St. John explores the presence of the natural world in Thomas Merton's writings and its significance in his spiritual development. The book is divided into three sections, each covering a different period of Merton's life. St. John argues that Merton can be seen as a radical ecologist, drawing on Merton's observations of nature and his engagement with ecological themes. However, the book has some editorial issues and inconsistencies in references, which may make it challenging for readers to fully engage with the text. [Extracted from the article]

The Chinese education system is the product of Confucianism, Taoism, and Buddhism that formed the bedrock of Chinese culture and norms. Confucianism deals with moral development, obedience, and social organization in the education of China, hence the values of filiality, loyalty and righteousness are cultivated in the curriculum. Teachers govern the classroom and students listen to them as this educational model presupposes respect for the superior authority and cultural heritage from Confucianism principles. Integrating Taoism into education supports students' well-being as the ancient teachings promote harmony. It emphasizes the processes of learning through activities, ideas and the accomplishment of coupled P. E and arts education. Many concepts of Taoism are tied into the learning processes to engage the students and allow them to discover what intrigues and inspires them as well as adequately develop them. These two strategies are philosophy of Buddhism in the system of education through the practices of mindfulness and ethical principles. It is for this reason mindfulness programs will assist the students in developing concentration, stress management, and be able to display cordiality. Thus, ethical conduct is taught to Buddhist students to behave righteously and be responsible, which also fosters good school climate. Altogether, these philosophies contribute to the practices of educational systems in China that focuses on the moral values and social and personal intelligences. The transformation of such traditional values into circulation and training of a teacher compels the schools to offer a distinct education model that is geared towards the production of cultured, academically excellent and moral people. Thus, it makes Chinese education unique and maintains the core values of developing the whole man. [ABSTRACT FROM AUTHOR]