This book illuminates the problem of women in Chinese philosophy through the lens of the lives and work of two contemporary Taiwanese female philosophers. It takes two approaches that have been relegated, quite unfairly, to the margins of dominant discourses. The first is concerned with the work of women philosophical theorists who are still overshadowed by their male colleagues, regardless of where they live, their theoretical potential, and the value of their research. The second approach is related to the (...) question of the role of Taiwanese philosophy in maintaining the continuity of the Chinese intellectual tradition in the second half of the twentieth century. The book thus connects these two issues and provides a bridge linking them. Although discrimination against female philosophical theorists, on the one hand, and the failure to recognize the important contribution of Taiwanese philosophy to the development of modern Chinese philosophy, on the other, seem, at first glance, to have little in common, both harbor a problem that has its roots in discourses of exclusion emanating from the political, historical, and social inequalities associated with power structures. (shrink)

This work, edited by Henry Rosemount, Jr, is Volume I in the series of "Critics and Their Critics". Angus C. Graham is the leading translator and interpreter of Chinese philosophical texts; he has written philosophical works of his own, he has written at length and in detail on early Chinese grammar and philology, he has translated Chinese poetry, and he has published some of his own poetry. Graham's polymathic achievement explains the polygenous nature of his collection, which (...) has some essays ranging broadly over aesthetics, ethics, religion, and epistemology; others providing concentrated discussion of specific problems in early Chinese syntax, semantics, etymology, and paleography; and yet others being admixtures, moving by turns through etymology, epistemology, and problems of the translation, interpretation, and dating of Chinese texts. (shrink)

In _Philosophical Horizons_ Yang draws freely from Confucian, Daoist, and Buddhist texts, alongside great Western philosophers to provide penetrating discussions of some of the most important issues in modern philosophy—especially those topics related to comparative and Chinese philosophy.

This article offers a novel interpretation of enacted knowledge through the lens of Wang Yangming’s theory of the unity of knowledge and action. By framing Wang’s concept of knowledge within an enactive model, it advances a holistic perspective that integrates mind, body, and world, as well as knowledge and action, into a unified whole. To bridge historical analysis with contemporary philosophical discourse, this article engages in dialogue with Harvey Lederman’s introspective model, offering a complementary framework that, together, provides a more (...) precise and comprehensive understanding of Wang’s philosophy. Moving beyond Lederman’s dichotomy of correspondence and identity, I introduce a third interpretation of ‘unity’: the Continuum Thesis. This interpretation places a more fundamental focus on the original condition of moral knowledge, presenting it as a singular entity that inherently integrates the distinct aspects of knowledge and action. By asserting that ‘action just is knowledge’, Wang indeed affirmed their original unity. (shrink)

This book focuses on "doing Chinese philosophy", the concept of which is a derivative form of Ludwig Wittgenstein's expression "doing philosophy". On the one hand, its approach differs from the traditional philosophical study method, which tends to discuss rather than do; on the other, it focuses on the unique features of Chinese philosophy. The concept of "Chinese philosophy" combines classical philosophy and contemporary philosophy. Whether classical Chinese philosophy still holds power depends on its ability to compete (...) with contemporary philosophies (from the West, or ideology). At the very least, it has to convincingly show that classical thought has a unique role in interpreting and shaping the function of modern spiritual culture. Providing insights into China's excellent philosophical ideas, this book will appeal to all readers who have a basic understanding of philosophy and are interested in Chinese philosophical thought. It not only explains the author's proposal for studying Chinese philosophy in terms of methodology, but also answers the question of how classic Chinese works should influence other cultures. (shrink)

This book makes Classical Chinese Medicine intelligible to those who are not familiar with the tradition and who may choose to dismiss it off-hand or to assess it negatively. Keekok Lee uses two related strategies: arguing that all science and therefore medicine cannot be understood without excavating its philosophical presuppositions and showing what those presuppositions are in the case of CCM compared with those of biomedicine.

In the Preface to The Chinese Dream: Education the Future I wrote:This is a work in narrative. It tells a story about modern China – a story of an economic and cultural miracle. But...

Few if any philosophical schools have championed family values as persistently as the early Confucians, and a great deal can be learned by attending to what they had to say on the subject. In the Confucian tradition, human morality and the personal realization it inspires are grounded in the cultivation of family feeling. One may even go so far as to say that, for China, family reverence was a necessary condition for developing any of the other human qualities of excellence. (...) On the basis of the present translation of the Xiaojing (Classic of Family Reverence) and supplemental passages found in other early philosophical writings, Professors Rosemont and Ames articulate a specifically Confucian conception of "role ethics" that, in its emphasis on a relational conception of the person, is markedly different from most early and contemporary dominant Western moral theories. This Confucian role ethics takes as its inspiration the perceived necessity of family feeling as the entry point in the development of moral competence and as a guide to the religious life as well. In the lengthy introduction, two senior scholars offer their perspective on the historical, philosophical, and religious dimensions of the Xiaojing. Together with this introduction, a lexicon of key terms presents a context for the Xiaojing and provides guidelines for interpreting the text historically in China as well as suggesting its contemporary significance for all societies. The inclusion of the Chinese text adds yet another dimension to this important study. The Chinese Classic of Family Reverence is sure to appeal to specialists of comparative and Chinese philosophy and to all readers interested in the enduring importance of the family. (shrink)

Qigong practices are contemplative body practices and meditation techniques that emerge from Chinese philosophical, medical, and martial traditions. This paper argues that qigong is a kind of embod...

How do Chinese and Western philosophical traditions interact today? In the underlying collection of articles both Chinese and Western scholars carefully examine the issue, one of fundamental importance for the mutual understanding of China and the West. The volume is the result of a symposium which sought to initiate a dialogue between China and the West on questions ranging from philosophy to politics and aesthetics. -/- The papers deal with various topics of cross-cultural hermeneutics, such as differences between (...) Chinese and Western concepts of man's relation to the universe, human rights, self and community, good and evil, and beauty. In some of the contributions attempts are made to adapt the Chinese philosophical inheritance to the modern or post-modern condition. A useful reference for all those - historians of ideas, political scientists, and China watchers alike - who want to understand the dynamics of the cultural flow between East and West and the significance of Chinese thought in a global context. (shrink)

This ambitious book presents a new interpretation of Chinese thought guided both by a philosopher's sense of mystery and by a sound philosophical theory of meaning. That dual goal, Hansen argues, requires a unified translation theory. It must provide a single coherent account of the issues that motivated both the recently untangled Chinese linguistic analysis and the familiar moral-political disputes. Hansen's unified approach uncovers a philosophical sophistication in Daoism that traditional accounts have overlooked. The Daoist theory treats the (...) imperious intuitionism that alienates critical thinkers as a feature of Confucianism alone. Freed from the view that Confucianism is the core of Chinese thought and from myopic Confucian interpretations, Chinese thinkers emerge as unmistakably philosophical. (shrink)

Confucius was an important Chinese philosopher who lived in the fifth century BC. The son of a poor nobleman, Confucius became a scholar of ancient Chinese music and literature. He spent most of his life as a traveling teacher. Much of his teaching focused on what made people happy and what made society run smoothly.

An anthology of new translations of essential readings from the classical texts of early Chinese philosophy. It includes the Analects of Confucius, Meng Zi (Mencius), Xun Zi, Mo Zi, Lao Zi (Dao De Jing), Zhuang Zi, and Han Fei Zi, as well as short chapters on the Da Xue and the Zhong Yong. Pedagogically organized, it offers philosophically sophisticated annotations and commentaries as well as an extensive glossary explaining key philosophical concepts in detail.

When art develops to a certain extent, it is bound to be mixed with traces of religion, and art influenced by religion occupies an important position in the entire history of art development. Looking at the development history of Chinese and Western painting art, we can find that there are indeed many connections between religion and art. The spiritual transmission of religion is carried out using intuition through painting art, and its vital role is reflected in the long history (...) of human civilization. This paper studies the relationship between the philosophical fusion of the original aesthetics of Chinese and Western religious painting and contemporary painting by studying the development and characteristics of religious painting in China and the West. This paper studies the differences between Chinese and Western religious doctrines and how religious figure painting embodies divinity and secularized humanity in terms of painting methods and forms of expression. The study of the philosophical fusion of the original aesthetics of Chinese and Western religious paintings and its influence on contemporary paintings fills the gap in this aspect. (shrink)

This book review outlines and comments on the ten sections of Robert Allinson’s edited collection, Understanding the Chinese Mind: The Philosophical Roots. It begins with John E. Smith, whose essay presents three types of intercultural scholarly occurrences: parallels and agreements, divergences, and conflict. Next is Robert Neville, who discusses common ontological and cosmological themes in Confucianism, Daoism, and Sinicized Buddhism. General themes are then tied to Plato and the mystical side of Western monotheistic religions. In the following essay, Chad (...) Hansen discusses his interpretation of the Chinese theory of language, suggesting that the prescriptive and socializing nature of the Chinese language make for a radically different conceptions of language and mind from Western theories (except functionalist theories), one in which concerns for truth are secondary. In response to Hansen, Christoph Harbsmeier draws on Chinese classical philosophy to argue that a concern for truth is central in the Chinese canon. The reviewer then comments on the limitations of Harbsmeier’s critique, which adopts Tarski’s ‘T schema’ of truth to assess notions of truth in Chinese classical philosophy. Continuing with the essays, Chung-ying Cheng compares Chinese and Western metaphysics on the Parmenidean problem of change. Drawing mainly from Xunzi, Antonio Cua sets up a dialogue between Confucianism and Anglo-American moral philosophy on the function and justification of ritual code. Kuang-ming Wu compares and contrasts prominent Chinese and Western approaches to the apprehension of beauty in the arts, the former being heavily analytical and prone to universal generalizations and the latter being more adumbrative and contextualized. The reviewer then comments on Wu’s apparent omission of the difference between a Western experience of beauty and Western philosophizing about the experience of beauty. The last essay, Lao Sze-kwang suggests that the difference between the practical, “orientative” direction of Chinese philosophy which aims at effecting change in the self or the world and the highly theoretical slant of Western philosophy as an absolute difference between the two canons, a difference which the reviewer welcomes but at the same time pulls back from any claims of absoluteness. Finally, the book review turns to Allinson’s introduction, which reflects on the multiplicity of perspectives in both Western and Chinese mind and, like Sze-kwang, draws attention to the higher degree of emphasis that Chinese philosophy places on practice, explaining the difference in part in terms of the propensity of Chinese philosophers to envision humanity as in or capable of regaining fundamental harmony with the cosmos. The reviewer concludes with suggestions for further dialogues. (shrink)

Western attempts to obtain Chinese compliance with intellectual property rights have a long history of failure. Most discussions of the problem focus on either legal comparisons or explanations arising from levels of economic development (based primarily on the example of U.S. disregard for such rights during the 18th and 19th centuries). After decades of heated negotiation, intellectual property rights is still one of the major issues of misunderstanding between the West and the various Chinese political entities. This paper (...) examines the sources of this problem from the standpoint of traditional Chinese social and political philosophy (specifically Neo-Confucianism). It points out that the basic assumptions about the nature of intellectual property, which arose during the 17th and 18th centuries in Europe, are fundamentally at odds with the traditional Chinese view of the role of intellectuals in society. It suggests that policies which do not take these differences into account, but which attempt to transfer Western legal concepts without the underlying social constructs are responsible for much of the lack of success in the area of intellectual property rights. (shrink)

In contemporary academic philosophy, Chinese Philosophy remains a niche. This has a lot to do with its presentation, which often creates an impression of alienness and allegory, making its contribution, especially to analytical questions, not obvious. This paper examines how a change in presentation eases the inclusion of Chinese Philosophy into the mainstream. On the assumption that there has been an “activist turn” in the discipline in general, philosophical interest in a tradition that ranges from conceptual analysis, to (...) ethics and politics, but that is ultimately focused on motivating actions, becomes more relevant and pressing. Since, in much of Chinese Philosophy, the philosopher is an activist, if the wider discipline is indeed undergoing an “activist turn”, then there is a connection here that should be made. In this paper, the connection is explained using two examples, Mozi and Xu Fuguan. (shrink)

A Daoist Theory of Chinese Thought Chad Hansen, 1992 New York; Oxford University Press xvi + 448 pp., hb $65.00.

The essays in this special edition of the Chinese Journal of Philosophy represent a wealth of creativity stemming from the task of making connections between orientations that are geographically, historically and culturally separated from one another. This indicates that there are ways in which to land upon contextualised aspects of universality without any pretense toward universalism. In this respect, Professor Chung-ying Cheng’s onto-generative hermeneutics informs many of the ideas that find expression in the arguments. His thirty-years of research defines (...) the tone of the East-West conference and for that reason speaks to many of the themes addressed by the scholars at the conference such as creatively engaging ancient classical literature with a view to resolving modern philosophical dilemmas and extending avenues of research within Western philosophy, the formation of the self in the experience of interpretation, harmonising disparate and otherwise contradictory points of view. (shrink)

“철학”으로서의 장자 연구의 역사는 그리 길지 않다. 동아시아 세계에서 『장자』가 오랫동안 널리 읽혀왔기 때문에 우리는 그 저자로 지목되는 장자 역시 전통 사회에서 철학자 내지는 사상가로 여겨졌으리라 쉽게 생각한다. 하지만 전통 사회에서 장자를 진지한 사상가로 평가했던 경우는 드물었고, 그나마도 오늘날의 분류에 따라서 본다면 “철학”으로 이해했다기보다는 『장자』의 “문학”적 성취를 높이 사는 경우가 대부분이었다. 장자를 철학자로 바라보는 시각은 동서의 충돌과 융합의 시기를 거치면서 비로소 본격화된 것이라 할 수 있다. 서구학계와 동아시아학계의 장자 연구가 보여주는 시각차도 이러한 측면에서 이해될 수 있다. 본 논문에서는 영미권 학계와 (...) 중국어권 학계를 중심으로 해외 장자 연구의 현재 쟁점을 살펴보고 이를 통해 장자철학의 현주소와 앞으로의 과제를 짚어보고자 한다. 먼저 지난 세기 동안 서로 다른 두 문화권에서 이루어져온 장자 연구의 흐름을 각각 개괄한 후, 그 접점에 있는 문제들을 중심으로 상세히 살펴볼 것이다. (shrink)

Since its original publication in Chinese in the 1930s, this work has been accepted by Chinese scholars as the most important contribution to the study of their country's philosophy. In 1952 the book was published by Princeton University Press in an English translation by the distinguished scholar of Chinese history, Derk Bodde, "the dedicated translator of Fung Yu-lan's huge history of Chinese philosophy". Available for the first time in paperback, it remains the most complete work on (...) the subject in any language. Volume I covers the period of the philosophers, from the beginnings to around 100 B.C., a philosophical period as remarkable as that of ancient Greece. Volume II discusses a period lesser known in the West--the period of classical learning, from the second century B.C. to the twentieth century. (shrink)

Modern-contemporary transformation of western philosophy -- Postmodernism and tendencies of contemporary philosophy -- Present philosophical tendencies : a comparative study of Marxist and contemporary Western philosophy -- Modern-contemporary transformation of Western philosophy and changes of ideas in morality and value -- Modern-contemporary transformation of Western philosophy and changes of Western religion and its philosophy -- A reflection on "humanism" and "philosophical trend in humanism" -- Market economy and moral theory of pragmatism -- The sixty-year samsara of studies on pragmatism and (...) the road of cultural development in China : the state of studies on Western philosophy in China -- Researches in contemporary Western philosophy under winds and rains : philosophy and modernization -- Western philosophical trends and Chinese modernization -- Market economy, civil society, individuality, and modernization : moral predicament and reconstruction in contemporary China -- Globalization and fusion of )rient-Western philosophy and culture. (shrink)

Because of the importance of Confucian doctrines in shaping ethical business practices under Chinese leadership, revealing the roles of other Chinese ethical doctrines in modern Chinese leadership is informative. A thorough understanding of the ethical foundations of Chinese leadership is necessary for fruitful interaction with Chinese leaders, according to cultural fit theory. The present study illustrates the philosophical foundations of business management, based on dialogues with five eminent corporate executive officers. It reveals that the CEOs (...) practice a style of Chinese leadership synthesizing Confucian, Daoist, Mohist, and Legalist doctrines. The Confucian doctrines advocate benevolence, harmony, learning, loyalty, righteousness, and humility. They are the most prevalent tenets that support paternalism and collectivism. The Daoist doctrines emphasize flexibility and reversion. They bolster the leader's forbearance. The Mohist doctrines underpin thrift and working with the masses whereas the Legalist doctrines inculcate self-control and innovativeness. Hence, contemporary Chinese leadership does not rely exclusively on Confucian ethics and this reflects evolution over 1000s of years. (shrink)

Resumen: La civilización China siempre ha sido conocida como la civilización de los rituales y la música, con la música jugando un papel importante a lo largo de las dinastías. El desarrollo de la música tradicional China no puede separarse de la inyección de varias ideas filosóficas y conciencia social. Ya sea el sistema de música ritual de la dinastía Zhou, las cien escuelas de pensamiento durante el período de los reinos combatientes, las discusiones metafísicas de las dinast Wei y (...) Jin, o la filosofía budista de las dinast Han y Tang, cada era ha jugado un importante papel catalizador en la formación de la teoría estética de la música tradicional China. Este artículo resume el proceso de desarrollo histórico de la cultura musical tradicional China. También analiza el proceso de construcción de la filosofía estética de la música tradicional China desde las perspectivas de las tres principales escuelas filosóficas: confucianismo, budismo y taoísmo. Estas tres escuelas han tenido el impacto más profundo en la música tradicional China. (shrink)

For anyone looking to understand Chinese philosophy, here is the place to start. Introducing this vast and far-reaching tradition, the longest continuous heritage of philosophical reflection in our existence, Ronnie L. Littlejohn tells you everything you need to know about those Chinese thinkers who have made the biggest contributions to the conversation of philosophy. From the Han dynasty to the present, he leads us into the indigenous philosophical traditions of Confucianism, Daoism and the uniquely modified forms of Buddhism (...) in China and introduces: - The six classical schools of Chinese philosophy (Yin-Yang, Ru, Mo, Ming, Fa and Dao-De) - The arrival of Buddhism in China and its distinctive development - The central figures and movements from the end of the Tang dynasty to the introduction into China of Western thought - The impact of Chinese philosophers ranging from Confucius and Laozi to Tu Weiming on their equivalents in the West. Weaving together key subjects, thinkers and texts, we see how Chinese traditions have profoundly shaped the institutions, social practices and psychological character of not only East and Southeast Asia, but the world we are living in. Praised for its completely original and illuminating thematic approach, this new edition includes updated features such as reading lists, a comparative chronology of Western and Chinese philosophers, and additional translated extracts. (shrink)

This article on Chinese philosophical theology discusses the following topics: Confucian religiosity, the Confucian way of being religious, classical Confucianism, the Zhongyong, the new Confucian Mou Zongsan's religious thought, and the future of the Confucian task of being religious.

Some of the authors of the essays on Chinese philosophers prefer the pin yin system of romanization for Chinese names and words, while others prefer the Wade‐Giles system. Given that both systems are in wide use today, important names and words are given in both their pin yin and Wade‐Giles formulations. The author's preference is printed first, followed by the alternative romanization within brackets.

The book is a much-expanded version of the Kuang-Yi Liu Lectures in Chinese Philosophy the author delivered in Taiwan in December 2022. The book brings together essays on Chinese philosophy, Western philosophy, and the proposed interaction between them. The purpose is not mainly exegetical or descriptive; the book seeks to expand our philosophical understanding in various directions. Philosophical Essays East and West shows how Chinese thought can help Western analytic philosophy develop further and can even serve as (...) a corrective to certain central aspects of traditional and contemporary Western philosophical thinking. We Western analytic philosophers don’t think we have much if anything to learn from Chinese philosophical ideas. But we do, we do, and much of the present book seeks to show how. Studying topics in ethics, philosophy of mind, epistemology, and aesthetics, this book puts Chinese philosophy in conversation with traditional problems in Western analytic philosophy. It also proposes aphorism as an important method in both traditions. (shrink)

This experimental article claims that relatively recent trends in Western philosophy provide a much more open approach to philosophies originating in nonwestern traditions, including the Chinese, than found in most mainstream Western philosophy. More specifically, I argue that a slightly modified version of Jacques Derrida’s concept of différance offers a hermeneutic parallel to native Chinese philosophical approaches to interpretation. These converge in the view that Western and Chinese philosophies cannot be reduced to the other in conceptual terms (...) and that a finalized meaning or interpretation of each is a priori unattainable, thus providing a future opening for – and even integration of – a Chinese-Western dialogue in global philosophy and ethics.*. (shrink)

For the first time an award-winning Harvard professor shares the lessons from his wildly popular course on classical Chinese philosophy, showing you how these ancient ideas can guide you on the path to a good life today. The lessons taught by ancient Chinese philosophers surprisingly still apply, and they challenge our fundamental assumptions about how to lead a fulfilled, happy, and successful life. Self-discovery, it turns out, comes through looking outward, not inward. Power comes from holding back. Good (...) relationships come from small gestures. Spontaneity comes from practice. And excellence comes from what you choose to do, not your “natural” abilities. Counterintuitive. Countercultural. Even revolutionary. These powerful ideas have made Professor Michael Puett's course the third most popular at Harvard University in recent years, with enrollment surging every year since it was first offered in 2006. It's clear students are drawn by a bold promise Professor Puett makes on the first day of class: “These ideas will change your life.” Now he offers his course to the world. (shrink)

Commented Article: LIU, Rong. Philosophical spirit in traditional Chinese drama. Trans/Form/Ação: Unesp journal of philosophy, Marília, v. 47, n. 4, “Eastern thought”, e0240063, 2024. Available at: https://revistas.marilia.unesp.br/index.php/transformacao/article/view/14667.

Professor Kenneth Inada, State University of New York at Buffalo, writes: "There is no ordinary volume. It is a well crafted work containing brilliant reactions to traditional Chinese philosophical thought." -/- Ninian Smart, President, American Academy of Religion, Rowney Chair of Philosophy, The University of California, Santa Barbara, in a review of Understanding the Chinese Mind in Philosophy, East and West, writes: "This is an important book ... Robert E. Allinson is to be congratulated on putting together this (...) thoughtful and reflective volume." -/- Professor Mary Bockover, Humboldt State University, writes: "Understanding the Chinese Mind is an intriguing book that crosses linguistic and cultural boundaries to probe various issues in the Chinese philosophical tradition. In taking philosophy to be a kind of mirror of the mind, this book uses Western philosophical tools to provide an understanding of the Chinese mind through its philosophy." -/- Currently in its 11th impression, Understanding the Chinese Mind: The Philosophical Roots, was first published in 1989. Impressions of the work have been made in 2000, 1999, 1998, 1996, 1995, 1993, 1992, 1991, 1990, 1989: 1989, 1990, 1991, and 1989. These essays represent an attempt to understand the Chinese mind through its philosophy. The first volume of its kind, the collection demonstrates how Chinese philosophy can be understood in light of techniques and categories taken from Western philosophy. Eight philosophers, each of whom is a recognized authority in Western philosophy as well as in some area of Chinese philosophy, contribute chapters from perspectives that indicate the uniqueness of the Chinese way of thinking in categories adapted from Western philosophy. The book covers a wide range of topics including metaphysics, ethics, aesthetics, logic, the history of philosophy, philosophy of religion, philosophy of mind, and western parallels and non-parallels of philosophical development. (shrink)

To explore the development of contemporary Chinese philosophy, fundamentally, is to explore the development of Marxist philosophy in contemporary China. The disputes over philosophical views in Chinese academic circles during the first half of the twentieth century have been focused on understanding Marxist philosophy from such aspects as "what kind of philosophy Chinese society needs," "the relation of philosophy to science," and "philosophy as an idea to reflect on one's life." These explorations have provided us a significant (...) ideological insight into the development of Marxist philosophy and contemporary Chinese philosophy; that is, in contemporary China, Marxist philosophy, as a doctrine of the liberation and all-round development of human beings, exists not only as a kind of"doctrine" or "academy" but also as a kind of widely accepted "xueyuan (academic cultivations)" among people. (shrink)

The "Culture Going Global" initiative has ushered in significant opportunities for the dissemination of Chinese culture, placing the role of translators at the forefront of this global cultural dialogue. This paper examines the construction of translators' identities through the dual lenses of philosophy and international relations, highlighting the profound ethical and philosophical implications of their work. From a philosophical standpoint, the analysis addresses issues such as the interplay between Eastern and Western philosophical traditions, the intricacies of translation as an (...) interpretative act, and the implications of post-colonial theory in the translation process. Conversely, the international relations perspective sheds light on how translations influence global cultural perceptions and contribute to the shaping of world order. The identity of the translator is explored as a complex site of negotiation where challenges such as Western centrism, multicultural dynamics, cultural hegemony, and power relations converge. These challenges not only question the neutrality of translation but also emphasize the translator's role as a mediator of cultural values and a constructor of socio-political realities. Translators are posited not just as linguistic intermediaries but as pivotal figures in promoting global cultural pluralism, advancing Chinese philosophical and contemporary socialist values, and innovating translation theory and practice. The paper argues that addressing these philosophical and ethical challenges is crucial for the successful global transmission of Chinese culture and for fostering a more inclusive understanding of the role of translators in international relations. By critically engaging with these issues, translators can contribute to a broader and deeper appreciation of Chinese culture on the global stage, thus supporting the broader objectives of socialism with Chinese characteristics. (shrink)