Suchergebnisse

Wei Shi's well-crafted study weaves together historical context, ideological complexities, and insightful case studies on Confucian metaphysics, ethics, and politics. Engagingly written, it seamlessly bridges the gap between universal and nationalist (particular) perspectives, offering a rich tapestry of ideas and satisfying unity. Shi describes the profound impact of Confucian revival on China's cultural identity. She argues that Confucian ideas continue to shape China's trajectory in an ever-changing world. Specialists, graduate students, and enthusiasts will find this work an invaluable resource in understanding the multifaceted landscape of China's Confucian revival in the twenty-first century.

Through the evolution of Singapore's elementary school Chinese textbooks, we can find that Singapore's Chinese language textbooks are student-centered, ability-oriented, and tailored to the needs of the students. And its Chinese language education philosophy has a composite orientation and tries to explore a rational balance between Western civilization and Chinese culture based on maintaining the Chinese heritage.

"The Spring and Autumn Annals of Master Yan is the biography of one of the most important statesmen and political thinkers of the Eastern Zhou dynasty China: Yan Ying (died 500 BCE). Living through an exceptionally troubled period, he served three rulers and two dictators of the state of Qi, in Shandong Province. His experiences informed his revolutionary theories concerning the relationship between the individual and the state. Long considered to be a forgery, recent archaeological discoveries have proved the Spring and Autumn Annals of Master Yan to be a genuinely ancient text. This book provides not only the first complete translation of the text into any Western language, but a detailed analysis of the context in which it was produced"--Provided by publisher

China's vision for international order is a matter of great global interest. This book analyses China's vision for foreign policy and how it is seeking to achieve its goals with its immediate neighbours. The book provides a historically informed account by examining the legacy of China's imperial past and traditional political philosophy, giving insights into the country's view of its place in today's world. It argues that China today sees the maintenance of order as its own responsibility and that it believes this order needs to attribute different roles to 'small' and 'big' states to ensure stability. Furthermore, it explores the different tools China employs to achieve its vision, including a proactive diplomacy, the control of international discourse, threat of punishment for 'misbehaviour', and the promise of economic benefits in return for compliance.

According to Mahāyāna Buddhism as seen in the Lotus Sūtra and many other Buddhist texts revered in Chinese and other East Asian traditions, the Buddha used his insight into each individual's capacity for understanding, to tailor his teachings about how they should proceed toward overcoming suffering. For this reason, the Buddha is sometimes called the Great Physician, having the ability to diagnose an individual's case and prescribe a specific remedy. This is the Buddha's skillful means or skill-in-means (upāya), his expertise in crafting a personal plan for liberation. Thus, the overall ethical imperative is the same regardless of an individual's aptitude, that is, a Buddha and a Bodhisattva is obligated to save all sentient beings from suffering. However, the specific ethical practices vary according to individual aptitude. Historically, Chinese Buddhists have generally held the belief that all people are endowed with Buddha-Nature, the innate ability to become enlightened. For example, in Chapter 12 of the Lotus Sūtra, the Buddha predicts the eventual enlightenment of even his antagonistic cousin Devadatta along with others once considered icchantika, deluded people thought to be incapable of attaining liberation. He further explains that some of the things the Devadatta did that appear to be hostile were actually indications that he was a good friend, because they enabled the Buddha to perfect the Six Pāramitās. Chinese Buddhists found theoretical basis for universal Buddha-Nature in Indian Tathāgathagarbha thought, which holds that all beings have within them an innate "womb of the Tathagāta", the Buddha. However, based on his own study of Sanskrit Yogācāra texts, the famous Chinese Buddhist pilgrim to India, Xuanzang (c. 602–664 CE), opposed this long-held and cherished view of Chinese Buddhism with the theory that instead we have within us a Storehouse Consciousness (Sanskrit: ālayavijñāna) that accumulates the karmic seeds of negative emotions. Accordingly, for those able to do so, dedication to the Buddha's Noble Path is the means of clearing the impure seeds stored in the ālayavijñāna and tied to individual and social suffering. Likewise, as the Eightfold Path instructs, individuals must help others to do the same. Yet, Xuanzang found that Yogācāra also taught that not all people are capable of transforming the karmic seeds of suffering and thereby attaining liberation. According to this understanding of Yogācāra's teachings, a person seeking enlightenment must necessarily use skill-in-means to engage others based on their innate capacities, just as the Buddha had done. But what are the categories of human capacities, perhaps used by the Buddha as the Great Physician to prescribe remedies to suffering? Indeed, what is the nature of Buddha-Nature and of transformation? It is necessary to answer these questions in order to apply Yogācāra's practical ethics to actual individual and group situations. Xuanzang left instructions on how to receive the Bodhisattva Vows to save all sentient beings. He also left a text that lists and explain specific ethical acts that those aspiring toward enlightenment must necessarily put into practice. However, he did not leave the necessary details about individual capacities. According to his closest student and successor of his Chinese Buddhist tradition, Kuiji (632–682), this task was left to him, taught by Xuanzang privately. This paper describes Kuiji's detailed analysis of individual capacities, which is the philosophical basis of his entire system of enlightenment. Our treatment of his scheme includes a description of his breakdown of (1) Two aspects of Buddha-Nature, (2) Three Steps in the Process of Transformation(3) Two Divisions of the Basis (4)Five Gotras, and (5) Three types of Icchantika. We begin by describing the background to Kuiji's understanding.

The article examines Chinese folk art, which not only has pronounced national features, but also is a cultural treasure of the nation. Chinese folklore consists of myths, legends, fables, funny stories, fairy tales and tales about life, about animals, as well as works that describe famous historical figures, praise the love of the motherland. The texts clearly demonstrate the motives of admiration for the characters, give positive assessments of labor skills, analyze the characteristics of local traditions, customs and life. The folklore is an integral part of traditional Chinese culture. It educates, shapes the worldview, morals and ethics of the Chinese people. Folklore works become a kind of stage on which the life conflicts of non-heroic existence of an ordinary person with simple cultural interests (for example, communication, participation in rituals, hospitality, etc.) are played out.The article presents translations of original stories from Chinese into Russian, on the example of which it analyzes the cultural values of Chinese folklore works from the point of view of philosophy. The research is carried out using contextual, linguoculturological methods, as well as methods of analysis and synthesis. The presented research has an interdisciplinary character, because it is performed at the intersection of cultural studies and linguoculturology, folklore studies and translation studies.

This book collects the work of Zhao Baoxu, a prominent scholar of political science, international political scientist and educator. It features more than 14 papers that fully explore the political thoughts of Professor Zhao, who was deeply rooted in his concern for China, its people and the world.Going through the vicissitudes in both the 20th and the 21st centuries, Mr. Zhao witnessed and experienced the twists and turns in the birth and development of political science in China. He also participated and promoted the restoration and advancement of contemporary political science in China. Roaming widely in the studies on social science, philosophy, politics, culture and international relations, he spared no effort to explore the political nature and development trend of human society and the path to rejuvenate China and lead the nation towards a high level of civilization. In addition, he ardently appealed for world peace and common development.Inside this book, readers will discover rich and profound political thoughts, intellectual treasures in the area of social culture and political science in China. Professor Zhao's work offers scholars a unique insight into understanding and grasping the history and development of socialism with Chinese characteristics.

Abstract: Modern definitions of 'philosophy' commonly – though by no means unanimously (cf. for an array of competing definitions for instance HWP VII, Sp. 714-31, s.v.) – build upon the diagnostic presence of 'principled', 'systematic', and 'rational' modes of asking questions about knowledge, ontology, ethics etc., and the presumably universal notions extrapolable from answers to them. Throughout most of the 20th century, the perceived lack of a broadly 'epistemological' definiens for the assignment of ancient Chinese authors, texts or 'schools of thought' to the category of 'philosophy' has formed a recurrent debating ground for its respective sinological detractors and proponents. Moreover, the very act of asking the question which forms the theme of this conference with respect to China has a long and fairly convoluted histori(ographi)cal and political prehistory, which might be traced back even beyond the Jesuit beginnings, from which Ori Sela's masterful recent outline ("Philosophy's Ascendancy: The Genealogy of Tetsugaku/Zhexue in Japan and China, 1870-1930 ", Ms., Princeton, 2010) of the conflicting Chinese, Japanese, and Western narratives on the topic proceeds, i.e. well down into European Late Antiquity. To continue to pose this question, then, is deliberately reductionist in the sense that it nonchalantly disregards such historical underpinnings, and, in that it consequently "pushes careful readings of Chinese texts into a narrow corner of self-defence, predetermining the type of evidence marshalled for a question that was only asked out of the historical coincidence that China's … desperate opening to western knowledge happened just around the time analytical philosophy flourished in the Anglophone world" (Denecke 2006: 26-7). Despite such quite well-taken caveats, I will argue that there is still a role to be played for attempts to shoulder the heavy, time-honoured European "conceptual baggage" within the "loaded stratosphere of philosophy" (ibid., 36). Rather than to retreat into seemingly cozier ...

This article explores the relationship between materialism and philosophical idealism in the political philosophy of Marxist revolutionary movements, by illuminating the influence of Neo-Confucian idealism on the sinification of Marxism. Although they had virtually no access to the writings of the young Marx, Li Dazhao and Mao Zedong incorporated idealist philosophical ideas into their sinified Marxism. I argue that three elements of Neo-Confucian idealism contributed to the sinification of Marxism that emerged by the 1940s: (1) acknowledgment of the real existence of the material world as apprehended by the mind-and-heart in Zhu Xi's Neo-Confucianism; (2) emphasis on human will and consciousness, drawn from Wang Yangming's Neo-Confucianism; and (3) recognition of an autonomous, even decisive role of consciousness and culture in revolutionary change. The resulting sinified Marxism constituted a revolutionary New Confucianism, highlighting the most universal, humanistic, liberative elements in the Chinese philosophical tradition. These community-affirming and spiritually rich elements can be mobilized against authoritarian forces to support the continuing struggle for human rights and democratization within and well beyond China today.

Traditional Chinese medicines (TCM) are growing in popularity. However, are they effective? Cordyceps is not studied as systematically for bioactivity as another TCM, Ganoderma. Cordyceps is fascinating per se, especially because of the pathogenic lifestyle on Lepidopteron insects. The combination of the fungus and dead insect has been used as a TCM for centuries. However, the natural fungus has been harvested to the extent that it is an endangered species. The effectiveness has been attributed to the Chinese philosophical concept of Yin and Yang and can this be compatible with scientific philosophy? A vast literature exists, some of which is scientific, although others are popular myth, and even hype. Cordyceps sinensis is the most explored species followed by Cordyceps militaris. However, taxonomic concepts were confused until a recent revision, with undefined material being used that cannot be verified. Holomorphism is relevant and contamination might account for some of the activity. The role of the insect has been ignored. Some of the analytical methodologies are poor. Data on the ''old" compound cordycepin are still being published: ergosterol and related compounds are reported despite being universal to fungi. There is too much work on crude extracts rather than pure compounds with water and methanol solvents being overrepresented in this respect (although methanol is an effective solvent). Excessive speculation exists as to the curative properties. However, there are some excellent pharmacological data and relating to apoptosis. For example, some preparations are active against cancers or diabetes which should be fully investigated. Polysaccharides and secondary metabolites are of particular interest. The use of genuine anamorphic forms in bioreactors is encouraged. ; Fundação para a Ciência e a Tecnologia (FCT) - SFRH/BPD/ ...

In Deutschland wurden in den letzten Jahren zahlreiche Ratgeberbücher mit Chinabezug
veröffentlicht, einige davon versuchen, altchinesische Weisheiten für das Leben und Arbeiten im 21. Jahrhundert zu deuten. Der vorliegende Artikel untersucht beispielhaft drei dieser Bücher, die sich mit dem Konfuzianismus, dem Daoismus und der Kriegskunst aus dem alten China befassen. Wie legen die Autoren die frühen Konzepte in ihren Büchern neu auf und welche konkreten Elemente der althergebrachten
Weisheiten werden übernommen? Wie gut funktioniert der Wissenstransfer vom alten China in die heutige Zeit? Nach der inhaltlichen und sprachlichen Untersuchung werden die Ergebnisse vor dem Hintergrund der in Deutschland verbreiteten Chinabilder analysiert. (Autorenreferat)

Reorienting the Political examines the reception of two controversial German philosophers, Carl Schmitt and Leo Strauss, in the Chinese-speaking world. This volume explores the powerful resonance of both thinkers in Chinese political thought from a cross-cultural and interdisciplinary perspective.