The 18thInternational Conference for Chinese Philosophy: “Chinese Philosophy and the Way of Living”

2013 ◽  
Vol 40 ◽  
pp. 272-272
Author(s):  
Timothy Connolly
Keyword(s):  
Author(s):  
Paul Goldin

This book provides an unmatched introduction to eight of the most important works of classical Chinese philosophy—the Analects of Confucius, Mozi, Mencius, Laozi, Zhuangzi, Sunzi, Xunzi, and Han Feizi. The book places these works in rich context that explains the origin and meaning of their compelling ideas. Because none of these classics was written in its current form by the author to whom it is attributed, the book begins by asking, “What are we reading?” and showing that understanding the textual history of the works enriches our appreciation of them. A chapter is devoted to each of the eight works, and the chapters are organized into three sections: “Philosophy of Heaven,” which looks at how the Analects, Mozi, and Mencius discuss, often skeptically, Heaven (tian) as a source of philosophical values; “Philosophy of the Way,” which addresses how Laozi, Zhuangzi, and Sunzi introduce the new concept of the Way (dao) to transcend the older paradigms; and “Two Titans at the End of an Age,” which examines how Xunzi and Han Feizi adapt the best ideas of the earlier thinkers for a coming imperial age. In addition, the book presents explanations of the protean and frequently misunderstood concept of qi—and of a crucial characteristic of Chinese philosophy, nondeductive reasoning. The result is an invaluable account of an endlessly fascinating and influential philosophical tradition.


2018 ◽  
Vol 45 (1-2) ◽  
pp. 18-37
Author(s):  
Justin E. H. Smith

I clarify Hegel’s role in the Europeanization of philosophy over the course of the 19th century. I begin with an investigation of the way non-Western philosophy was conceptualized in Europe before, and after, I move on to a consideration of the debates about philosophy that emerged in late 19th century China because of European attempts, such as that of Hegel, to circumscribe the geographical and civilizational scope of this discipline. How may we see the emergence of a distinctly modern, generally nationalist, discourse about “Chinese philosophy” within China as a reflection of larger global processes then taking place?


2018 ◽  
Vol 32 (32) ◽  
pp. 119-142
Author(s):  
曾若涵 曾若涵

<p>江戶幕府立朱子學為官學,但在此學術主線發展的同時,也產生許多回應朱子學的其他儒學門派,促使相關領域的興起。同時,漢學作為一種外來學術,歷來皆有轉譯的需求,翻譯過程中除了解義之外也得解音,基於如此背景,江戶時代之「韻學」也呈現極為活躍的狀態。本論文試圖蒐集江戶儒學著作中關於音韻的記事及論述,爬梳漢學家推廣音韻之學的心態與方法,並探究他們如何讓唐音(當時日本人所認知的中國語)與漢文訓讀進行連結,並比較訓讀法與直讀法的差異。</p> <p>根據本論文之考察,即使徂徠學派等學者大力推廣唐音,以求擺脫漢文訓讀時的翻譯困難,然此種大力推廣唐音的心態與江戶漢學逐步日本化的趨勢有所衝突,就結果來看,唐音的推廣並未改變訓讀傳統。但江戶漢學家重視唐音之事實乃不容忽視,文雄甚至將唐音納入《韻鏡》的分析格局,雖促使唐音日本化,但也使唐音更容易被日本人所利用。總言之,江戶的經典詮釋史上,各家學者對音韻所持的態度與方法,可看作是回應儒學需求的一種學術對話。</p> <p>&nbsp;</p><p>Tokugawa shogunate established the neo-Confucianism as the government school, which forced some other schools to argue the way of Chinese literature and Chinese philosophy. In the meantime, these Chinese documents they had reading, needed to be translated or interpreted into Japanese form, not only with the Syntax but the pronunciation, so the philology study was also popular in the Edo period. The most important translating method to the Japanese reading of Chinese literature called kundoku(訓讀,くんどく),which composed many documents for us to observe how scholars in Edo period exhibited their ideas of syntax and pronunciation in the kundoku. Therefore, we can understand how the philology and kundoku methods had been changed in Edo period.</p> <p>There are some evidences which exhibited the to-on(唐音), a kind of Chinese pronunciation which understand by Edo Japanese people, was once recommended by some scholars. However, the kundoku has still kept its traditional way in the end, which means a Japanese people could read Chinese literatures without needing to know any Chinese syntax and pronunciation.</p> <p>&nbsp;</p>


Author(s):  
Philip J. Ivanhoe

Ti and yong (literally ‘body’ or ‘substance’ and ‘use’ or ‘function’) are technical terms in Chinese philosophy. Ti often is used to denote the essence or fundamental nature of a given thing, for example, ‘the substance/true essence of the Way’. As a verb, it can also mean to ‘embody’ or ‘instantiate’ a given characteristic or virtue, for example ‘to embody/fully realize humanity’. A thing’s yong is its characteristic activity in accordance with its nature.


Author(s):  
David L. Hall ◽  
Roger T. Ames

Dao, conventionally translated ‘the Way’, is probably the most pervasive and widely recognized idea in Chinese philosophy. The specific character of Chinese philosophy arises because a dominant cultural factor in the tradition, now and then, has been the priority of process and change over form and stasis, a privileging of cosmology over metaphysics. That the Yijing (Book of Changes) is first among the Chinese Classics in every sense bears witness to the priority of cosmological questions – how, or in what way (dao) should the world hang together? – over metaphysical and ontological questions – what is the reality behind appearance, the Being behind the beings, the One behind the many, the true behind the false? The contrast lies in finding a way rather than seeking the truth.


Author(s):  
Yueh-Ting Lee ◽  
Honggany Yang ◽  
Min Wang

Based on Lee’s prior research on Daoism (Lee, 2003; Lee, 2004; Lee, Han, Byron and Fan, 2008; Lee and Hu, 1993; Lee, Norasakkunkit, Liu, Zhang and Zhou, 2008), this article first introduces Laozi, Dao, De and Daoism in relation to harmony. Then, Daoist harmony is elaborated in the following areas: (1) the yin-yang oneness, (2) the way it is (natural), (3) wei-wu-wei (or nonintervention), (4) water-like characteristics, (5) love for peace, and (6) tolerance and appreciation of differences. The article concludes with a suggestion for harmony with the external world as well as with fellow human beings.


Author(s):  
Wahidah Zein Br Siregar, Et. al.

Chinese Muslims are a minority among Indonesian Muslims and are categorized as moderate Muslims. This research aims to identify the factors which contribute to moderation in this community. Using qualitative analysis, this research found that the classic Chinese philosophy, Confucianism, plays a big role. The concept of Zhong Yong in Confucianism is used by Chinese Muslims in Indonesia as their life philosophy even though many do not really know what it is. Research informants admit that even though they are Muslims, Confucianism is practiced and is well developed in their everyday lives.  This is a concept of balance in life and they practice a moderate life in the Indonesian community in three ways: first, by balancing culture and religion through building mosques that are unique to Indonesia. These mosques, which are called Muhammad Cheng Hoo, use Chinese ornamentation. Second, trying to be innovative in the way they present Islam, so that Islamic teaching will be easily understood. Third, taking the middle ground to overcome any conflicts that may happen. Other aspects that are also important in order to understand Indonesian Chinese Muslims are family tradition and their interactions with Indonesians.


2018 ◽  
Vol 41 ◽  
Author(s):  
Maria Babińska ◽  
Michal Bilewicz

AbstractThe problem of extended fusion and identification can be approached from a diachronic perspective. Based on our own research, as well as findings from the fields of social, political, and clinical psychology, we argue that the way contemporary emotional events shape local fusion is similar to the way in which historical experiences shape extended fusion. We propose a reciprocal process in which historical events shape contemporary identities, whereas contemporary identities shape interpretations of past traumas.


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