生存结构与心灵境界——面向21世纪的中国哲学

中国哲学可视为一种“生命哲学”或“生存哲学”,它所关注的核心问题就是“生存结构”或“生命结构”,而这种生命结构本质上又体现为阴阳结构.阴阳结构或阴阳范畴,从其内容来看,其实也就是中国人的心灵结构,同时也是我们的心灵境界,体现了一种生命关怀或“生命忧患”意识;从其形式方面来看,则是一种“结构思维”方法。当今人类面临着许许多多紧迫的世界性、全球性问题,以《周易》哲学为代表的中国生命结构哲学或许能够给我们以相当的启示.答案就是;多元一体,共存互补。     

Metaphysics in China and in the West: Common Origin and Later Divergence

There are two tendencies in the arguments of the legitimacy of metaphysics in ancient China: the tendency to argue that there was no metaphysics in ancient China and the tendency to argue that ancient Chinese metaphysics is totally different from that of the West. In this article, the author counters these tendencies and argues that Chinese and western metaphysics both originated from a dynamic cosmology and shared objects of investigation and characteristics of thinking in terms of Becoming. However, in their later development, due to the difference in the problems of their focus, traditions of “moral metaphysics” and “(natural) metaphysics of Being” were formed in China and in the West, respectively. The author also explores the reasons for the rise of modern science in the West and its lack of progress in China. Translated from Shehui Kexue Zhanxian, 2005:3     

On philosophical subjects and methods

With the consideration of some issues in contemporary philosophy, this thesis attempts to analyze being, thinking and language as philosophical subjects, and clear up the multiple meanings for each of them. It will also inquire the traditional methods in both Chinese and Western philosophy, and those in contemporary thinking. Finally, it puts forward a theory of “the critique without principles”. The thesis aims to explore a new way to solve the problems of contemporary philosophy by changing its subjects and methods. __________ Translated from Zhexue Yanjiu 哲学研究 (Philosophical Studies), 2005 (3) by Cheng Xuemeng     

The Meaning of Category Theory for 21st Century Philosophy

Among the main concerns of 20th century philosophy was that of the foundations of mathematics. But usually not recognized is the relevance of the choice of a foundational approach to the other main problems of 20th century philosophy, i.e., the logical structure of language, the nature of scientific theories, and the architecture of the mind. The tools used to deal with the difficulties inherent in such problems have largely relied on set theory and its “received view”. There are specific issues, in philosophy of language, epistemology and philosophy of mind, where this dependence turns out to be misleading. The same issues suggest the gain in understanding coming from category theory, which is, therefore, more than just the source of a “non-standard” approach to the foundations of mathematics. But, even so conceived, it is the very notion of what a foundation has to be that is called into question. The philosophical meaning of mathematics is no longer confined to which first principles are assumed and which “ontological” interpretation is given to them in terms of some possibly updated version of logicism, formalism or intuitionism. What is central to any foundational project proper is the role of universal constructions that serve to unify the different branches of mathematics, as already made clear in 1969 by Lawvere. Such universal constructions are best expressed by means of adjoint functors and representability up to isomorphism. In this lies the relevance of a category-theoretic perspective, which leads to wide-ranging consequences. One such is the presence of functorial constraints on the syntax–semantics relationships; another is an intrinsic view of (constructive) logic, as arises in topoi and, subsequently, in more general fibrations. But as soon as theories and their models are described accordingly, a new look at the main problems of 20th century’s philosophy becomes possible. The lack of any satisfactory solution to these problems in a purely logical and set-theoretic setting is the result of too circumscribed an approach, such as a static and punctiform view of objects and their elements, and a misconception of geometry and its historical changes before, during, and after the foundational “crisis”, as if algebraic geometry and synthetic differential geometry – not to mention algebraic topology – were secondary sources for what concerns foundational issues. The objectivity of basic geometrical intuitions also acts against the recent version of structuralism proposed as ‘the’ philosophy of category theory. On the other hand, the need for a consistent and adequate conceptual framework in facing the difficulties met by pre-categorical theories of language and scientific knowledge not only provides the basic concepts of category theory with specific applications but also suggests further directions for their development (e.g., in approaching the foundations of physics or the mathematical models in the cognitive sciences). This ‘virtuous’ circle is by now largely admitted in theoretical computer science; the time is ripe to realise that the same holds for classical topics of philosophy. Text of a talk given at the Workshop and Symposium on the Ramifications of Category Theory, Florence, November 18–22, 2003. For further documentation on the conference, see     

Analytic and Continental Philosophy: Explaining the Differences

A number of writers have tackled the task of characterizing the differences between analytic and Continental philosophy. I suggest that these attempts have indeed captured the most important divergences between the two styles but have left the explanation of the differences mysterious. I argue that analytic philosophy is usefully seen as philosophy conducted within a paradigm, in Kuhn's sense of the word, whereas Continental philosophy assumes much less in the way of shared presuppositions, problems, methods and approaches. This important opposition accounts for all those features that have rightly been held to constitute the difference between the two traditions. I finish with some reflections on the relative superiority of each tradition and by highlighting the characteristic deficiencies of each.     

中国特色心理学问题的思考

摘 要 中国特色社会心理学应当对在中国社会转型的独特过程中所产生的有别于欧美的社会问题进行回应,对从改革发展过程中所产生的种种具体社会问题进行解决,以此建立中国特色心理学研究。应当从中国社会转型过程中的现实、具体问题出发,提出具有现实关怀、解决社会发展中具体困难的学术问题;应当具有更深层的人文关怀、精神关怀,从心理学的角度回应中国社会转型与社会变迁形成的当代中国人精神层面的巨大变化所产生的社会问题。中国特色心理学研究应当在借鉴西方心理学研究方法的基础上,根据问题的特征选择适合的研究方法。研究中国特色心理学对中国心理学发展与中国社会发展均有巨大的积极意义。     

Construction of the Disciplinary,Academic, and Discourse Systems in the Contemporary Chinese Philosophy of Science and Technology: Retrospect and Prospect

A review of the decades of research shows that Chinese philosophy of science and technology, on the strength of carrying forward traditions and blazing new trails, has made progress in the construction of discipline system and development of institutions, teaching materials and periodicals, with deepening the discussion on discipline orientation. In academic system construction, driven by efforts to update the academic framework and deepen research on the philosophy of nature, philosophy of science, philosophy of technology, science, technology and society, as well as other traditional fields, achievements have been made in ethical reflections on high technology, engineering ethics, big data and artificial intelligence philosophy, responsible innovation and other emerging, frontier and crosscutting fields. In the construction of discourse system, work has been done to make China’s voice heard on the international stage, excavate and elucidate the excellent traditional Chinese culture, and build disciplines with Chinese characteristics. In short, the achievements of the Chinese philosophy of science and technology have not come easily. Though a diverse and dynamic academic pattern has been formed, and wonderful and unique Chinese discourse has been created, we still face some problems. To accelerate the construction of “Three Systems” of the philosophy of science and technology with Chinese characteristics by building on existing achievements, we should carry forward the tradition of dialectics of nature and strengthen the guidance of Marxism, consolidate the foundation of philosophy and support interdisciplinary interaction and cooperation, track the frontiers of science and technology, and pay attention to the social operation of science and technology.     

信息哲学与未来中国科技哲学的基础

The research programme of the philosophy of information (PI) proposed in 2002 made it an independent area or discipline in philosophical research. The scientific concept of ‘information’ is formally accepted in philosophical inquiry. Hence a new and tool-driven philosophical discipline of PI with its interdisciplinary nature has been established. Philosophy of information is an ‘orientative’ rather than ‘cognitive’ philosophy. When PI is under consideration in the history of Western philosophy, it can be regarded as a shift of large tradition. There are three large traditions at large, known as Platonic, Kantian and Leibniz-Russellian. In the discussion of the position of the possible worlds, we have modal Platonism and modal realism, but both of the theories are made in the framework of Western philosophy. In this essay, it is argued that possible worlds could be seen as worlds in information, which is then an interpretation of modal information theory (MIT). Our interpretation is made on the basis of Leibniz’s lifelong connection with China, a fact often overlooked by the Western philosophers. Possible world theory was influenced by the Neo-Confucianism flourishing since the Song Dynasty of China, the foundation of which is Yijing. It could be argued that Leibniz’s possible world theory was formulated in respect to the impact of the thoughts reflected in Yijing, in that one of the prominent features is the model-theoretic construction of theories. There are two approaches to theory construction, i.e., axiom-theoretic and model-theoretic. The origin of the former is from ancient Greece and the latter from ancient China. And they determined the different features of theoretic structures between the oriental and occidental traditions of science and technology. The tendency of the future development of science and technology is changing from the axiom-theoretic to the model-theoretic orientation, at least the two approaches being complementary each other. To some extent, this means the retrospective of tradition in the turning point of history, and some of the China’s cultural traditions might become the starting points in formulating the future Chinese philosophy of science and technology.     

The relation between evil and transcendence: new possibilities?

Evil has always been a main interest in the field of philosophy and, lately, in the field of ethics – in both continental and analytic traditions – the idea of evil seems to be making a comeback. The propensity in philosophy is to understand evil in radical immanent terms. Lars Svendsen, in A Philosophy of Evil, argues for example that evil is about inter-human relationships, not about a transcendent, supernatural force. Emmanuel Levinas, on the other hand, describes evil as something that cannot be integrated into the world, something that is always on the outside: the radical Other. Furthermore, evil appears to us as something chaotic, defying comprehension. Does this mean evil is something transcendent? In this article I will analyse the concept of evil in terms of the typology of transcendence that was developed by Wessel Stoker. I will argue that there are, within the (post-) modern discourse, and due to new developments in the understanding of transcendence, new nuanced possibilities of thinking about evil and its relation to transcendence – especially to ‘transcendence as alterity’. Traces of this kind of understanding of evil will be indicated in Paul Ricoeur's view of evil. This notion of evil may enhance our ethical responsibility towards it.     

The Pattern in Jade: The Vision of Possibility and the Challenge of a Sustainable Future

Physicist David Bohm and biochemist Ilya Prigogine began a dialogue that implied a deep, structuring, primordial harmony within life. In classical Chinese this harmony is referred to as Li (理), which also designates the elegant, natural pattern found in jade. This article emphasizes the ways that perception of primordial harmony gives way to a vision of possibility and to the creative intelligence and action necessary for meeting the challenges we face. Insights from Bohm, Prigogine, and others on releasing outmoded thinking and actions are integrated with contemplative traditions, Eastern and Western philosophy, and pragmatic strategy making.     

Chinese philosophy and western capitalism

It is commonly supposed that people of Asia, particularly the ethnic Chinese, subscribe to values which are not conducive to economic progress. The gap between the capitalist West and Asia is often attributed to the ‘cultural’ factor. Behind such perception is the supposition that capitalism is wholly a product of the West, alien to Asia and cannot be successfully embraced without doing violence to its cultural traditions. Against this position, I argue that classical capitalism is perfectly compatible with the key elements of Chinese philosophy. Whether or not there is anything in the suggestion of some historians that Quesnay borrowed from Confucianism, I argue that his economic doctrine could have developed from the fundamentals of Chinese philosophy. If I am right, the economic gap between the West and Asia has to be explained in terms other than the ‘cultural’ factor, such as, perhaps, colonialism and post‐colonialist ideologies.     

Traditional Chinese Thought: Philosophy or Religion?

Contemporary theoretical streams in sinology and modern Chinese philosophy have devoted increasing attention to investigating and comparing the substantial and methodological assumptions of the so-called ‘Eastern’ and ‘Western’ traditions. In spite of the complexity of these problems, the most important methodological condition for arriving at some reasonably valid conclusions will undoubtedly be satisfied if we consciously endeavor to preserve the characteristic structural blocks and observe the specific categorical laws of the cultural contexts being discussed. Whenever sinologists speak of Chinese philosophy, they must inevitably consider the appropriateness of this term. Due to the fact, that the general theory and genuine philosophical aspects of Chinese thought have only rarely been treated by Western scholars, they namely continue to remain quite obscure for the majority of them. Therefore, we must examine the fundamental question (or dilemma) of whether it is possible to speak of traditional Chinese thought as philosophy at all.     

Nietzsche,postmodernism and the phenomenon of Arvydas Šliogeris in contemporary Lithuanian philosophy

This article is based on the presupposition that postmodern philosophy has been largely influenced by Nietzsche’s writings. The author raises the question of how Nietzsche and postmodern philosophy are interpreted in the contemporary philosophical discourse in Lithuania. The conclusion drawn is that many philosophy critics in Lithuania are interested in Nietzsche’s philosophy (Mickevi?ius, Sodeika, ?erpytyt?, Sverdiolas, Baranova) and in the problems of postmodern philosophy (Ker?yt?, Rubavi?ius, ?ukauskait?, ?erpytyt?, Sverdiolas, Baranova, Norkus). The article also raises a second crucial question: beyond the critics, are there any truly authentic postmodern thinkers in Lithuania? This article’s main hypotheses is that Arvydas ?liogeris’ philosophy is the best and perhaps the only example of original Lithuanian postmodern thought; it is based on, and interconnected with, the deeply inherited roots of existential thought in Lithuanian philosophical culture. The arguments for these hypotheses are as follows: first, ?liogeris is the first philosopher in Lithuania who has tried to reason in an interdisciplinary manner, e.g. trying to overcome the modernistic distinction between philosophy and the arts (especially literature, poetry, and the visual arts); secondly, ?liogeris’s philosophizing is indispensable to his writings—his texts are examples of an experience of writing as thinking and thinking as writing; thirdly, following Deleuze’s presupposition that the philosopher is a creator, one can see this creative aspect in ?liogeris’s approach. His texts show how it is possible to synthesize insights from philosophy and poetry.     

Scott Soames on Gilbert Ryle

In his exceptionally well‐received history of analytic philosophy,¹ Scott Soames presents accounts of the work of Wittgenstein and Ryle that rest on his acceptance of metaphysical preconceptions that these philosophers implicitly question in their writings. Their shared expressive third‐person treatments of the mind, for example, serve to emphasise the inadequacy of Soames's distinction between private mental states and physical states/behaviour, which he regularly employs in assessing their views. His treatment of Gilbert Ryle in particular, reflects the radically different conceptions held by Ryle and Soames of the nature of philosophical investigation. Soames charges Ryle with a failure to recognise the distinction between the necessary and the analytic. He also harbours a clear understanding that philosophical problems arise naturally and directly from “our ordinary ways of thinking,”² where these ways of thinking, the reader discovers, involve metaphysical preconceptions. This is at odds with Ryle's claim that certain category mistakes, playing the role, roughly, of Wittgenstein's misleading pictures, underlie some of the main problems of philosophy. The purpose of this paper is to assess how well Ryle, occasionally aided by Wittgenstein, can be seen to parry Soames's direct onslaught on his work in parts of Dilemmas and in The Concept of Mind.     

自本体与对本体:中西哲学的诠释学基础

中西哲学的根本性差异是自本体思维与对本体思维的差异。所谓自本体的思维,是认为认知对象与认知主体无法分开,强调本体的自我呈现。而对本体思维则首先将存在视之为客观实有,然后去探究这客观实有的真实。自本体思维与对本体思维都是人的二重性存在的客观反映。对于对本体方式来说,它重视对人的工具理性式的生存状态的探究,而自本体则关心人作为价值理性的生存状态的探究。由于人的工具性层面与价值性层面不仅相互补充与依存,而且会相互涵摄,因此,未来哲学的发展,要求我们同时采取自本体思维与对本体思维的方式;而所谓中西哲学的融会与贯通,是指它们在各自保持自身的诠释学传统的基础上,同时理解与吸收对方的诠释学立场与传统。     

Form and formless: A discussion with the authors of Anticipating China

Chinese culture is neither the first problematic thinking (analogy) claimed by the authors of Anticipating China, nor the second one (logical inference). On the one hand, analogies are one of the most remarkable aspects of Chinese thinking, while on the other hand, Yin-Yang, Dao and Fo are all universal codes that could neither be reached by analogy nor by logical inference. In fact, both the first and second problematic thinking share the same world view, taking the world as a composite, and the difference lies merely in whether the components are irreplaceable particulars or substitutable elements. Both build their knowledge on the components and how they combine. In the terms of this paper, both systems are constructed with spatially definable forms, real or nominal. The highest codes in Chinese culture are not built upon the physical properties of an object, and could never be found by analysing the object, physically or logically. Yin-Yang, Dao and Fo are names without form, and thus are thinking modes that cannot be described by a spatial concept. They are non-structural systems and a way of formless thinking.     

Bedlam or Parnassus: The Verse Idea

This essay considers some problems in philosophical approaches to poetry. Philosophers’ accounts of what poetry is are often ill informed. They tend to select, as essential, features that can also characterize prose works: conspicuous metaphoricity, imagination, fictionality, and so on. This essay considers instead a humbler term: verse. It argues that the constraints on language implied by composing in verse are not only a handicap but can also be an engine for thinking. Even philosophy has sometimes been thought in verse, rather than thought first in prose and versified later. This argument is explored through a brief consideration of Alexander Pope's Essay on Man. The essay concludes by questioning a further way of distinguishing between poetry and philosophy, Peter Lamarque's claim that paraphrasability is essential to philosophy but fatal to poetry.     

Yin and Yang,and the Hot and the Cold

Yin and Yang are important concepts in ancient Chinese philosophy.Western scholars have become more familiar with these two concepts recently,but for a long time almost no one considered comparing them with their own tradition such as the ancient Greek philosophy,and especially with the ideas of the Hot and the Cold in Presocratic philosophy.In this paper,I make an attempt to do exactly that,and especially make a detailed comparison between the thoughts of two ancient thinkers:Laozi and Anaximander.I discuss the thought of Yin and Yang in Laozi-who was the earliest philosopher making use of the concepts Yin and Yang-to express his cosmological thought in ancient Chinese philosophy.Comparatively,I discuss the ideas of the Hot and the Cold in Anaximander,the earlier among Presocratic philosophers referring to the Hot and the Cold as fundamental concepts used to establish his cosmological system.Through this comparison,I indicate that the similarity between ancient Chinese and Western traditions is far more significant than what people are used to imagining.     

简析天人合德的理论意蕴

天人合一是中国哲学的根本特征之一 ,它在传统伦理思想中表现为天人合德。这一命题规定了传统道德的本体、道德价值的本原以及人的道德本性 ,是传统伦理思想最核心的理念和最根本的特征。它固然存在许多理论上的缺失 ,但又极富思辨性 ,对伦理学上的许多重大理论问题都提供了自己的解答。这对于我们今天探究这些问题 ,仍然具有启迪意义。