scholarly journals Chinese Philosophy and Universal Values in Contemporary China

Asian Studies ◽  
2020 ◽  
Vol 8 (2) ◽  
pp. 311-334 ◽  
Author(s):  
John Makeham

Consistent with its growing economic, political and military might, China wants due recognition by and engagement with the global community of nations. This aspiration is complicated by the fact that Chinese political leaders and intellectuals continue to struggle with how “Chinese values” fit with “universal values”, and whether there is a single global modernity or whether there are multiple modernities and multiple—perhaps competing—universal values. In this paper I examine how some prominent Chinese philosophers are engaging with these issues, despite the fact that in 2013 the topic of “universal values” was prohibited as a discussion topic in universities on the mainland.

2020 ◽  
Vol 34 (3) ◽  
pp. 267-277
Author(s):  
Anthony F. Lang

AbstractThis essay explores the possibility of universal values. Universal values do not exist as Platonic ideals nor do they exist in clearly defined lists of rules or laws. Rather, universal ethical claims are constructed through the actions of individual political leaders, scholars, and activists. This essay explores how such normative constructions take place. It uses an initiative undertaken by the UN Office of Drugs and Crime to further education around corruption as an example of how such universal values come into existence. The initiative focused on developing teaching materials for higher education. The essay focuses on two particular modules, both their content and the process by which they were written.


Author(s):  
Fatimah Abdullah

This article argues that the coronavirus pandemic has shown the world community that the current global economic system is unsustainable. The devastating impact of social, economic and health due to the corona virus are manifesting along with societies’ great inequalities due to the flaws of capitalism. The pandemic has also shed light on the fact that human societies cannot flourish without combatting inequalities.Thus, the seemingly more apparent internal tensions, inconsistencies and moral inadequacies in capitalism seem to necessitate a more ‘moral’ economy. Pertinent to this, Moral capitalism based on universal values can be an alternative system. Both moral capitalism and Islamic economics share similar moral ethical values that could possibly contribute to a more just economic system and therefore a better wellbeing for the global community. This article concludes that there is a dire need to have moral economy for global community. Neo-liberalism needs to be reconstructed for its structural inequalities that renders to societies unsustainablity. For, failure to protect the health and safety of people living in abject poverty around the world, we put the entire world at risk.


2021 ◽  
Vol 17 (3) ◽  
pp. 387-399
Author(s):  
Zhong Chen ◽  
Tingting Yao

Abstract The cognitive paradigm of symbols in ancient Chinese philosophy is quite distinct from that of Western semiotic circles. Chuang Tzu, one of the most influential ancient Chinese philosophers, concentrates his study on exploring the state of the subject’s selflessness and establishes his own cognitive paradigm of jingshen. This paper uses his statements of “I lost myself” and “The Perfect Man uses his mind like a mirror” in The adjustment of controversies of The Chuang Tzu, to investigate the ideal selfless mind-state and selflessness. It attempts to transfer the relationship between subject and object in symbolic cognition into the connection of intersubjectivity to construct jingshen’s cognitive paradigm of releasing symbolic meaning. The task of this research is to overcome the limitation created by the subject–object relation and finally to be “the Perfect Man” who can know the Dao.


2011 ◽  
Vol 11 (3) ◽  
pp. 281-301 ◽  
Author(s):  
Willfried Spohn

Shmuel N. Eisenstadt was one of the great sociologists of the second half of the twentieth century and a major visionary for the sociological challenges of the twenty-first century. As I claim, his overall work should be understood as a life-long critical conversation with the classical modernization paradigm from a heterodox and peripheral point of view — reflecting the Holocaust experience of European modernity as well as the precarious construction of a modern society in Israel. As such, his oeuvre can be viewed as an alternative, neo-Weberian synthesis of classical sociology to mainstream sociology. To demonstrate this claim, I firstly reconstruct Eisenstadt’s heterodox theory of modernity, emphasizing the tensions, contradictions and paradoxes of global modernity. Secondly, I highlight the contours of his comparative-civilizational, multiple modernities approach that has materialized in numerous path-breaking analyses of several civilizations — not only of Western but particularly of non-Western civilizational complexes. Thirdly, I emphasize the innovative research direction of his civilizational analysis for the new field of world history. Fourthly, I show also his innovative research direction in the recently growing area of the sociology of globalization and world society. Taken together, I see Shmuel Eisenstadt’s oeuvre as one of the great inspirations for a global historical sociology of the twenty-first century.


Author(s):  
Wang Jianjiang

Compared with the rapid development of Chinese economy, which is the leading one in the world, modern philosophy and aesthetics in China are in a position that is subordinate to the West. In contemporary Chinese aesthetics, for instance, there have occurred heated discussions and a craze for aesthetics as well as various rampant Zhuyi in the 1950s and 1980s. However, the debate of Zhuyi in the 1950s was described as politicized and of a low level. The bustle of Zhuyi in the 1980s bore witness to all kinds of doctrines and -isms in Western philosophy and aesthetics that also found their way into China, although Chinese philosophers and aestheticians remained merely spectators to these processes. A closer look can disclose the reasons behind the absence of Zhuyi in Chinese philosophy and reveals the roles played by aesthetics and the humanities as a whole in the earlier bustle of Zhuyi. There are subjective and objective reasons for the weakness of Chinese academic power. There exists a severe imbalance between underdeveloped Chinese philosophy and aesthetics and the developed economy. Eliminating the imbalance is essential for China to pursue development further, but the emergence of a new balance is not possible without the establishment of Zhuyi and schools. Reprinted from Filozofski vestnik 37, 1 (2016): 157–78.Published online: September 15, 2017How to cite this article: Jianjiang, Wang. "The Bustle and the Absence of Zhuyi: The Example of Chinese Aesthetics." AM Journal of Art and Media Studies 13 (2017): 93-110. doi: 10.25038/am.v0i13.188


Author(s):  
Lin BIAN

LANGUAGE NOTE | Document text in Chinese; abstract in English only.Professor He Huaihong finds a strong correlation between the life span of Chinese philosophers and their particular way of life, informed by traditional Chinese wisdom. Although I agree in part with Professor He’s conclusions, I argue that his method isextremely problematic. He asks a scientific question that is beyond the scope of philosophical reasoning. Rather than engaging in philosophical debate, I prefer to find answers through scientific investigation. In this paper, I outline the following three difficulties with Professor He’s paper. 1. His comparative method is influenced by scientific reasoning. 2. His selection of a control group is insufficiently detailed and rational. 3. He should expand on the differences between Chinese philosophy and Western philosophy and clarify the relevance of these differences to life span.DOWNLOAD HISTORY | This article has been downloaded 50 times in Digital Commons before migrating into this platform.


Author(s):  
D.C. Lau ◽  
Roger T. Ames

Confucius is arguably the most influential philosopher in human history – ‘is’ because, taking Chinese philosophy on its own terms, he is still very much alive. Recognized as China’s first teacher both chronologically and in importance, his ideas have been the rich soil in which the Chinese cultural tradition has grown and flourished. In fact, whatever we might mean by ‘Chineseness’ today, some two and a half millennia after his death, is inseparable from the example of personal character that Confucius provided for posterity. Nor was his influence restricted to China; all of the Sinitic cultures – especially Korea, Japan and Vietnam – have evolved around ways of living and thinking derived from the wisdom of the Sage. A couple of centuries before Plato founded his Academy to train statesmen for the political life of Athens, Confucius had established a school with the explicit purpose of educating the next generation for political leadership. As his curriculum, Confucius is credited with having over his lifetime edited what were to become the Chinese Classics, a collection of poetry, music, historical documents and annals that chronicled the events at the Lu court, along with an extensive commentary on the Yijing (Book of Changes). These classics provided a shared cultural vocabulary for his students, and became the standard curriculum for the Chinese literati in subsequent centuries. Confucius began the practice of independent philosophers travelling from state to state in an effort to persuade political leaders that their particular teachings were a practicable formula for social and political success. In the decades that followed the death of Confucius, intellectuals of every stripe – Confucians, Legalists, Mohists, Yin–yang theorists, Militarists – would take to the road, attracted by court academies which sprung up to host them. Within these seats of learning, the viability of their various strategies for political and social unity would be hotly debated.


2016 ◽  
Vol 2016 (1) ◽  
Author(s):  
Xie Dikun

AbstractThe cause of Chinese philosophy has made significant progress since it began to reform three decades ago. However, Chinese philosophy also faces many problems. Shaken by current market economic forces, it now confronts a huge challenge in taking on its mission of raising questions, both theoretical and practical, and responding to them using the methods of philosophy. This article analyzes developments and problems in the three sub-disciplines of philosophy: Marxist philosophy, the history of Chinese philosophy and foreign philosophies. Using this framework, it will purposefully address the great historical responsibility facing Chinese philosophers.


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