이 연구는 21세기 세계 문명의 화합과 공존이라는 시대정신에 부응하여 과거 서구의 문명강권주의 논리를 정당화해온 부정적 의미의 오리엔탈리즘을 희석시키고 다원적이고 다층적인 개념으로 재조정하기 위해 기획된 것이다. 그 대안으로 상대적으로 간과되어온 ‘긍정적 함의’를 활성화시켜 4분적 층위의 오리엔탈리즘 범주를 제시하는 한편, 이 추상적인 이론이 동서 철학 교류사 연구를 통해서 어떻게 구체화될 수 있는지를 문명 내부의 담론 측면에서 독일 계몽주의 철학자 볼프의 ‘중국 형상’을 모델로 검증해 보았다. 또한 글의 구성은 수용자의 능동적 관점을 적극 반영한다는 차원에서 간-문명적 타자상을 음각하는 유럽의 문화 인자, 즉 ‘신앙 대 (...) 이성’이라는 헤게모니적 역학 관계 속에서 다각적으로 이루어졌다. 이 제반 연구 과정 속에서 결국 서구가 신학 체계로 응집된 보수적 종교 사회를 청산하고 근대 시민 사회로 진입하는 데 유학 인문주의가 중요한 추동력이 되었다는 역사 사실을 확인할 수 있다. 18세기 볼프의 계몽 의식 속에 담지된 신앙에 대한 이성의 문화 투쟁은 유럽의 근대적 문화 이행을 위한 중국 인문주의의 원조라는 문화철학적 의미를 갖는다. 그것은 18세기 신본 신앙에 기초한 신학 보수적 경건주의의 ‘억압적 타자상’과 대비되는 인본 이성에 기초한 계몽 진보적 볼프주의의 ‘저항적 타자상’으로서 자문명 비판과 혁신을 위한 고도의 오독이 빚어낸 간-문명적 저항의 은유라고 할 수 있다. (shrink)

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 examines the politics, philosophy, and history of Chinese power, focusing on social, strategic, and diplomatic trends that have shaped China for over three thousand years. By probing political and philosophical trends, it provides an alternative analysis for the rise of contemporary China.

_An Introduction to Chinese Philosophy_ unlocks the mystery of ancient Chinese philosophy and unravels the complexity of Chinese Buddhism by placing them in the contemporary context of discourse. Elucidates the central issues and debates in Chinese philosophy, its different schools of thought, and its major philosophers. Covers eight major philosophers in the ancient period, among them Confucius, Laozi, and Zhuangzi. Illuminates the links between different schools of philosophy. Opens the door to further study of the relationship (...) between Chinese and Western philosophy. (shrink)

In recent years, universities throughout the People’s Republic of China have begun actively seeking foreign professors to work full-time in their philosophy departments. This, coupled with the decrease in the number of job openings in philosophy across western Europe and North America, might very well lead to a sharp rise in the number of foreign faculty members in philosophy departments across mainland China. In this article I will outline three of the major difficulties facing philosophy teachers who have little or (...) no experience in the Chinese education system, and provide suggestions for dealing with them. The first two are general and apply to a broad range of courses; namely, initiating class discussion and teaching students how to understand philosophical arguments. The third is specifically related to those who teach or engage with Chinese thought. These professors should be prepared to encounter a surmountable but pronounced skepticism among many Chinese students (and professors) against the ability of foreigners to truly comprehend Chinese philosophy. (shrink)

This anthology investigates how Searle’s philosophy and Chinese philosophy can jointly contribute to the common philosophical enterprise and shows how such comparative methodology of constructive engagement is important in philosophical inquiry. Searle contributes his keynote essay and his engaging replies to the other contributions.

The Chinese have a 5000 years history and with it goes its Chinese philosophy. However, Chinese philosophy differs from western philosophy in more than one way. Western philosophy's famous “why” questions and free thinking were not part of Chinese philosophy. Acceptance was the rule and Confucius is known to be the source for this philosophy. The 20th century brought changes both in thinking generally as well as how sports were perceived. The main reasons for this were (...) the opening to the west and improving economic situations for the general population. This led to research in the field of sport philosophy on academic levels both in Taiwan and China. This article tries to put the achievements in this field in on the map. (shrink)

Although a sizable number of works on analytic philosophy are published in non-Western languages, the literature continues to be written mainly in Western languages, especially English and German. This article makes a case for discussing analytic philosophy in Chinese and argues that it entails a dilemma: it can fulfill either the audience-service or knowledge-service functions but not both at the same time. This is problematic because a standard original or critical philosophical article should fulfill both functions. Then, to challenge (...) the validity of this dilemma, I pose the hypothetical scenario of Jake, who writes a marvelous, purely original publication on analytic philosophy in Chinese. This article posits that the dilemma will not be undermined by such a case and suggests an alternative way to resolve it. (shrink)

Drawing on ancient texts and modern interpretations, this work explores the foundations for war in China’s strategic culture-- Shih , Li , and Tao . Shih theory bases strategy on enemy intent, in contrast to Euro-American Li strategies based on forces. The work uses Shih theory to explain the anomalies that continue to perplex Euro-American observers in modern China’s uses of force.

This inclusive, cross-cultural study rethinks the nexus between engineering, development, and culture. It offers diverse commentary from a range of disciplinary perspectives on how the philosophies of today’s cultural triumvirate—American, European and Chinese—are shaped and given nuance by the cross-fertilization of engineering and development. Scholars from the humanities and social sciences as well as engineers themselves reflect on key questions that arise in this relational context, such as how international development work affects the professional views, identities, practice and ethics (...) of engineers. The first volume to offer a systematic and collaborative study that cuts across continental boundaries, the book delineates the kinds of skills and competences that tomorrow’s engineering success stories will require, and analyzes fascinating aspects of the interplay between engineering and philosophy, such as how traditionally Chinese ways of thinking can influence modern engineering practice in the world’s most populous country. China’s problematic mix of engineering woes and wonders, from the high-profile crash on its high-profile rail network to its ‘bird’s nest’ Olympic stadium, adds to the urgency for reform, while Europe’s Enlightenment-informed legal frameworks are contrasted with Chinese mechanisms in their governance of the field of nanotechnology, a crucial element of future technical evolution. Fascinating and compelling in equal measure, this volume addresses one of the topics at the leading edge of humanity’s quest to survive, and to thrive.​. (shrink)

_Contemporary Chinese Philosophy_ features discussion of sixteen major twentieth-century Chinese philosophers. Leading scholars in the field describe and critically assess the works of these significant figures. Critically assesses the work of major comtemporary Chinese philosophers that have rarely been discussed in English. Features essays by leading scholars in the field. Includes a glossary of Chinese characters and definitions.

This new 4 volume collection will be organized into four distinct but complementary volumes which as a whole give a synoptic view of the major issues, conceptions, approaches, and current engaging exploration in studies of Chinese philosophy. With an introduction, newly written by the editor, which places the collected material in its historical and intellectual context, Chinese Philosophy provides everything a scholar needs to break into the field, and is an invaluable reference work for the expert.

Western philosophy has been defined through the exclusion of non-Western forms of thought as non-philo-sophical. In this paper, I place the notion of what is “properly” philosophy into question by contrasting the essence/appearance paradigm governing Western metaphysics and its deconstructive critics with the more fluid, dynamic, and participatory forms of encountering and performatively enacting the world that are articulated in Chinese thinking and made apparent in Chinese painting. In this hermeneutical contrast, Western and Chinese thinking themselves are (...) interpeted as co-relational rather than as discrete, mutually indifferent or ethnocentrically nativist traditions. (shrink)

• Sixteen collected essays examine Chinese Philosophy around 4 major topics • Furthers and deepens fundamental inquiries, including: What is philosophy? Is there more than one origin of philosophy? Have we embraced other traditions as well as integrated others into our own? How do we view Chinese philosophy in the multi-origins of the world philosophy and vice versa? • The second volume of the festschrift for celebrating the Journal of Chinese Philosophy’s 40th anniversary.

본고에서는 宋代 이후에 중의철학이 道醫와 儒醫의 관계를 통해 어떻게 심화되는가 하는 문제에 접근할 것이다. 그 구체적인 사례로서 중의학의 역사에서 이론의 절정기였던 金元의 시대에 朱震亨의 相火論을 중심으로 하여 그 철학적 사유방식과 그 특징을 밝히고자 한다. 이러한 중의철학은 道醫와 儒醫의 變奏로 특징지을 수 있다. 이는 道醫에서 儒醫로 전환되는 과정을 지닌 것이 아니라 실천적 성격이 강한 道醫의 토대 위에 형이상학적 성격이 강한 儒醫로 심화되는 과정을 지닌다. 이러한 과정에서 특히 生理, 心理 및 病理의 현상과 본질 및 그 양자의 다양한 변수에 관해 體와 用의 관계와 (...) 같은 논리적 확장성의 논법이 정교하게 활용되었다. 여기에 인체의 生理의 조화를 心性의 수양과 동일선상에 놓고 哲理와 醫理의 합치를 통해 터득하는 道理의 정신적 차원이 있다. 이는 중의철학의 영역이 인체의 생태학적 시공간에 관한 논의를 넘어서 수양의 가치론적 시공간에 관한 논의로 확충되었음을 단적으로 보여준다. 이는 생명현상의 不可逆的 세계를 이해하고 이를 바탕으로 하여 생명정신의 可逆的 세계를 지향하려는 취지를 지닌다. 여기에서 임상과 이론이 통합적으로 만나는 철학적 지평, 즉 道醫와 儒醫의 變奏가 있다. 이것이 바로 지식과 지혜가 통합되는 중의철학의 지평이자 중의학의 醫道의 진정한 경지인 것이다. (shrink)

The development of modern Chinese thought involves an ongoing interaction between internal processes and impacts of foreign ideas. Several intellectual controversies are interwoven into its history and among these one of the more philosophical ones began some 90 years ago, in 1923. In this controversy, supporters of science or scientism and supporters of metaphysics or Confucian tradition debated issues of what both sides referred to as "the view of life." The study of the view of life controversy by Gad (...) C. Isay discusses the positions of the view of life supporters who upheld metaphysics against scientism. It focuses on both the philosophical merit of their views and the relevance of these views to the question of culture in modern China. Considering the sources of the view of life problem in traditional Chinese thought and the discussions that followed after the controversy, it is argued that the view of life question was a central theme in Chinese thought from its beginning. In this respect, modern discussions of this problem indicate continuity with the past. However, these discussions demonstrate too, the dynamics of changing conceptions regarding the context of human relationships that are related directly to the meeting with the West. Isay's study traces the development of these discussions from their beginning up to our days giving a comprehensive survey of the philosophy of the view of life in modern Chinese thought. (shrink)

This paper explores both some of the concepts John Dewey exposed while in China in the 1920’s and considers why his idea of democracy did not thrive in China. In the lectures Dewey delivered in China he focused on the strength of democracy, from the perspective of political science, social science, philosophy and education. Dewey clarified the democratic way of thinking, doing and living to the Chinese people. Of these topics, he considered the philosophy of education and social and (...) political philosophy to be the most important. Through his speeches, he underlined the importance of reflective thinking and reasoning in constructing human intelligence and lively inquiries. In the early part of the 20th century, both Dewey’s pragmatism and Marx’s communism were honored and speculated. While both Dewey and Marx promoted similar aims for human beings, that is, the creation of a society for the common good, their means were substantially different. For Dewey, such a result could only be obtained by a gradual construction of communicative social relationships; for Marx, a radical revolution was necessary to get expunge the old currently dominant parties. With regards to their relationship to working for the common good, for many Chinese, Dewey’s philosophies and ideas were unclear, overly complicated, and inefficient, while Marx pointed out a concrete destination, a clearly designed and expedient wayto implement an egalitarian society. (shrink)

This paper concentrates on Schmitt’s concept of the Großraum, and its relevance to international relations and international law as perceived by some notable contemporary Chinese thinkers. I explain the general relevance of Schmitt’s The Nomos of the Earth for contemporary Chinese thinkers, then examine the concept of the Großraum its possible incorporation into international law and relations. I considers whether the Großraum model in which regional hegemons are recognized internationally and juridically, would help to resolve China’s conflicting relationship (...) with the United States. I also consider whether an alleged cosmopolitanism, based on the global acceptance of human rights norms, would be incompatible with regional powers that reject the universality of liberal values. (shrink)

Since the "Conference on Foreign Philosophy" held in Wuhu in October 1978, the study of foreign philosophy in China has undergone a prosperous stage. This article discusses the significance of the study of foreign philosophy in the context of renovation, transformation and remolding of Chinese contemporary culture, explores the role of the discipline in the context of Chinese cultural construction, and anticipates the future of this discipline. A cross-cultural perspective is needed for a proper understanding of the significance (...) of the learning and study of foreign philosophy in Chinese cultural construction; otherwise we might fall into cultural conservationism. Secondly, to make philosophy and social sciences prosperous is also a task for foreign philosophy studies, and whether or not foreign philosophy can be well studied should be a mark of the prosperousness of the construction of Chinese culture. Finally, philosophy is a product of human beings and should eventually serve human beings. Chinese culture should open itself up to the world and so should foreign philosophy studies in China. (shrink)

Specific Chinese models for theories of knowledge were premised upon a structurally ordered external reality; since natural (or cosmic) order is organic, it naturally follows the 'flow' of structural patterns and operates in accordance with structural principles that regulate every existence. In this worldview, our mind is also structured in accordance with this all-embracing, but open, organic system. The axioms of our recognition and thought are therefore not arbitrary, but follow this rationally designed structure. The compatibility of both the (...) cosmic and mental structures is the basic precondition that enables humans to perceive and recognize external reality. The present study shows that this paradigm of structural epistemology can already be found in the earliest Chinese theories of knowledge. The introduction of Chinese models and their incorporation into Western discourses fills an important theoretical gap in the Western model of structuralism. This book offers an insight into epistemological systems that arose outside the discourses of the Euro-American tradition. It can thus help us to eliminate and supersede certain culturally conditioned prejudices as to the superiority and omnipresence of Western theoretical models, while demonstrating incontrovertibly that the results of Western discourses are by no means the only force driving theoretical innovation at the present time. (shrink)

This article compares the use of Romantic metaphor with the Chinese literary device xiang 象 (which I translate as “thing-metaphor”) in regard to how they embody different metaphysical relations between humans and things. Whereas Romantic metaphor transports a physical thing to the immaterial realm of imagination, xiang is a literary device in which the material qualities of the thing, while creatively interpreted to generate human meaning, retain ontologically a strong physical presence. Xiang therefore epitomizes a theory of creation that (...) challenges the Western dualistic paradigm: that the poet creates not virtual copies of the thing, but meanings of the thing, and therefore our relationships with things. The article concludes with Heidegger’s discourses on metaphor to suggest that my discussion of thing-metaphor has universal applicability. (shrink)

Design research has been positioned as an important methodological contribution of the learning sciences. Despite the publication of a handbook on the subject, the practice of design research in education remains an eclectic collection of specific approaches implemented by different researchers and research groups. In this paper, I examine the learning sciences as a design science to identify its fundamental goals, methods, affiliations, and assumptions. I argue that inherent tensions arise when attempting to practice design research as an analytic science. (...) Drawing inspiration and insight from Chinese philosophy and the practice of Chinese medicine, I propose that the learning sciences may better attain its claims to science through greater reliance on inductive synthesis rather than linear causal analysis. In so doing, I reposition the endeavor of science making within the metaphysics of process philosophy instead of classical Western philosophy. I suggest that theory building will be strengthened empirically and pragmatically by more careful observation and systematic generalization of the stability patterns of design related phenomena. It also needs to be more situated in its orientation. (shrink)