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'Practical Contextualism' is a multifaceted concept which, I will argue, permeates various ancient Chinese texts. The central focus of practical contextualism is to be aware of, and sensitive to, the contextual environment or situation, including the relationships involved in those contexts. On an individual level, this has important implications for one's daily engagement with others and the world. On a socio-political level, this is essential to creating and implementing well-functioning social and political institutions and policies. Practical contextualism means, among other things, that one must be prepared for possible changes that might occur in these contexts, and calls for the fostering of optimal and timely responses and solutions. In this light, the cultivation of the self is an arduous process whereby one develops epistemic cognition and skills in order to be able to detect and deal with exigent situations. This thesis studies four pre-Qin Chinese texts: the Yi Jing (易經), the Han Fei Zi (韓非子), the Zhuang Zi (莊子), and the Analects (論語). Each of these arguably exemplifies the particular tradition or practical field it represents, and has received extensive and long-term scholarly attention. The current study unveils practical contextualism as a common theme that exists in the four texts, but with different philosophical emphases. The Yi Jing is one of the earliest texts abundant with contextual and practical ideas that are not necessarily limited to any particular philosophical discipline. In the Han Fei Zi, practical contextualism constitutes an overt theme in political discourse. The Zhuang Zi is ideal for examining practical contextualism in Chinese epistemology. The Analects explores how practical contextualism is played out in human societies. The current study proposes a theoretical framework to describe 'practical contextualism', which does not appear specifically in ancient Chinese texts, and has yet to be studied systematically. The framework identifies six distinctive dimensions of ...

The article analyzes the differences between the philosophical traditions of the West and the East. Among the foundations of Chinese philosophy, the main categories of Buddhism, Taoism and Confucianism are differentiated and separately presented. The understanding of this difference gives us the key to several mysteries in the development of Chinese society and to the understanding of how traditional Chinese philosophy affects interpersonal relations in modern China. In particular, the article discusses the concept of ancient Chinese ethics as the basis for religious and scientific views of traditional and modern Chinese society. In addition, the article indicates that the human-centered Chinese morality, oriented outside of human experience, determines the relationship between people and the outside world. The paper also provides a comparison of Christian and Chinese ethics. Since people are one of the most important factors of governance, it makes sense to understand how differently people behave in different countries. The study was conducted with the use of comparative analysis and document research methods. Reflecting on interpersonal relations through ancient Chinese philosophical thoughts, the authors try to explain the problem of Needham (The Great Question) and interpret the modern meaning of the philosophy of science using the philosophical truth of modern interpersonal relations. From this point of view, the thoughts contained in the article are of interest and novelty. In the context of researching Needham's problem, the authors compare socio-political and religious traditions in China and Europe. The paper also discusses the guanxi mystery — the basis of social and business relationships that have a «quasi-family» trusting nature. In addition, when discussing the peculiarities of modern business relations, the text unfolds the mystery of mianzi, which determines the understanding of reputation and human dignity. From the point of view of philosophy, human is the first of the motivations in science, as well as one of the most important factors of influence in modern management, the authors try to investigate the characteristics of humanity of different countries in order to explain the behavior of people. The study also provides a basis for studying the role of the human factor in governance.

I will argue for three points. The first is on the need to make Chinese philosophy a world philosophy. The second point is that, in order to promote Chinese philosophy as a world philosophy we should not historicize philosophy. Philosophy and history are two different disciplines. As important as historical context is, overemphasizing it or even taking philosophy merely as a matter of intellectual history makes it difficult for non-specialists to study Chinese philosophy, and is therefore counter-productive to advancing it as a world philosophy. A good balance is thus needed in order to develop Chinese philosophy in response to contemporary needs and not to exclude a large number of non-specialists from studying and drawing on it. My third point is that comparative philosophy is the most effective way to study, examine and develop Chinese philosophy as a world philosophy. Comparative philosophy provides a much needed bridge across different cultures for philosophy to connect on the world stage.

"Among world's three major philosophic traditions, Chinese philosophy excels in ethical discourse. As a collective wisdom on a par with Aristotle's "Ethics" and Kant's "Critique of Practical Reason", Chinese philosophy now needs to be systematized and developed. Today, Chinese philosophy per se has often been reduced to the historical approach to it, hence its slower development in comparison with European and Indian philosophies. The author of this book avails himself of Kant's model of human psychic structure, synthesizes the basic elements of Chinese philosophy into a rigorous theoretical framework, and presents a panoptic view of the edifice of traditional Chinese philosophy."--

"Doing Chinese philosophy" as a method proposed by Chen Shaoming offers a perspective that shifts from the study of the history of Chinese philosophy to the innovation or creation of the significance of Chinese philosophy. Chen defines the "Chinese philosophy" as a philosophy that embodies the cultural spirit or experiences of China. This approach calls for an expansion of resource beyond the traditional study of the history of Chinese philosophy and seeks to bridge classical thoughts with modern life experiences. It does not advocate a metaphysical presupposition for research but accepts methodological diversity while promoting the cultivation and use of imagination. This approach also aims at envisioning a philosophy field that is rich in thought and broad in scope.

First published in 1947. The Spirit of Chinese Philosophy covers the major philosophers and philosophical movements in China from Confucius to the middle of the twentieth century including: Confucius, Mencius, Yang Chu and Mo Ti, the Dialecticians and Logicians, Lao Tzu and Chuang Tzu, The Han Scholars, The Mystical School, The Ch'an Tsung of Buddhism, The Neo-Confucianist Philosophy.

This book is based on the study of the traditional Chinese philosophy, and explores the relationship between philosophy and people's fate. The book points out that heaven is an eternal topic in Chinese philosophy. The concept of heaven contains religious implications and reflects the principles the Chinese people believed in and by which they govern their lives. The traditional Chinese philosophy of fate is conceptualized into the "unification of Heaven and man". Different interpretations of the inter-relationships between Heaven, man and their unification mark different schools of the traditional Chinese philosophy. This book identifies 14 different schools of theories in this regard. And by analyzing these schools and theories, it summarizes the basic characteristics of traditional Chinese philosophy, compares the Chinese philosophy of fate with the Western one, and discusses the relationship between philosophy and man's fate

This book introduces fifteen representative philosophers in ancient China, including Confucius, Laozi, Mencius, Zhuangzi, influential Neo-Taoist scholars, and prominent Neo-Confucian thinkers. It reveals the fundamental problems of each philosopher, clarifies the connotation of the concept as well as the specific reference of the problem, and presents the inherent context and structure of each philosopher's thoughts. Further, the author analyzes a selection of these ancient philosophers-- main propositions and demonstrates the argumentation and proof processes behind the basic philosophical insights. As such, this book is a valuable academic resource for scholars and the interested readers wanting to gain an in-depth understanding of ancient Chinese philosophy today.

The author looks at study of the Chinese intellectual tradition by non-Chinese, development of international cooperation among different traditions of scholarship of Chinese philosophy, practice of this philosophy and contemporary philosophical topics for which the heritage of Chinese Philosophy present crucial resources. (DÜI-Sen)