共查询到10条相似文献,搜索用时 156 毫秒
1.
PENG Peng 《Frontiers of Philosophy in China》2011,6(4):549-564
“Xin 心 (Mind)” is one of the key concepts in the four chapters of Guanzi. Together with Dao, qi 气 (air, or gas) and de 德 (virtue), the four concepts constitute a complete system of the learning of mind which is composed of the theory of benti 本体 (root and body), the theory of practice and the theory of spiritual state. Guanzi differentiates the two basic layers of mind—the essence and the function. It tries to attain a state of accumulated jing 精 (essence, anima) and nourished qi, in which qi is concentrated in a miraculous way, through a series of methods of mind cultivation and nurturing, including being upright, calm, tranquil and moderate, and to concentrate the mind and intention. The doctrine of mind of the four chapters of Guanzi influenced Daoism and Confucianism and is a key link in the history of Chinese thought. It is a prelude to the merger of Confucianism, Daoism and Buddhism. 相似文献
2.
李存山 《Frontiers of Philosophy in China》2008,3(2):194-212
In Chinese philosophy, although the concept of “qi” has numerous meanings, it is not completely without order or chaotic. Generally speaking, “qi” has several different levels of meanings, such as in philosophy, physics, physiology, psychology, ethics, and so on. On
the philosophical level, “qi” is similar to “air,” and it is essentially similar to the “matter-energy” or “field” in physics, which refers to the origin
or an element of all things in the world. It is from this point that the meanings of “qi” in physiology, psychology, ethics as well as aesthetics are derived. This paper analyzes the meanings of “qi” on five levels and seeks to clarify misunderstandings about “qi,” such as its alleged pan-vitalistic, conscious and pan-ethical characters.
Translated by Yan Xin from Zhexue Yanjiu 哲学研究 (Philosophical Studies), 2006, (9): 34–41 相似文献
3.
向世陵 《Frontiers of Philosophy in China》2008,3(4):502-519
The approach of returning to the original and recovering nature is a typical characteristic of Chinese philosophy. It was
founded by the Daoist School and followed by both Daoist and Confucian schools. The precondition of returning to the original
and recovering nature is the stillness and goodness within nature integrated into a whole afterwards. Its implementation includes
not only returning to the original root so as to achieve the philosophical aim but also restoration to the original nature
after it is injured by man’s physical nature and desire. The realization of human nature depends on the work making up for
the loss of the original nature. Although there are different methods of realization concerning the return to the original
nature, such as returning to the root, seeking the lost mind, extinguishing desire, being good at return, and the self-consciousness
of intuitive knowledge, all of these aim at returning to the original nature of stillness and purity. The philosophical value
consists in the unceasing pursuit of returning to the original nature.
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Translated from Zhongguo Renmin Daxue Xuebao 中国人民大学学报 (Journal of Renmin University of China), 2007, (5): 24–31 相似文献
4.
Bo Chen 《Frontiers of Philosophy in China》2006,1(4):539-560
The debate on the yan-yi relation was carried out by Chinese philosophers collectively, and the principles and methods in the debate still belong
to a living tradition of Chinese philosophy. From Yijing (Book of Changes), Lunyu (Analects), Laozi and Zhuangzi to Wang Bi, “yi” which cannot be expressed fully by yan (language), is not only “idea” or “meaning” in the human mind, but is also some kind of ontological existence, which is beyond
yan and emblematic symbols, and unspeakable. Thus, the debate on the yan-yi relation refers firstly to metaphysics, secondly to moral philosophy, and then to epistemology and philosophy of language.
Guided by this view, this paper recalls the source of the debate on the yan-yi relation to Yijing and Lunyu, distinguishes four meanings of “yi” in Chinese philosophy, and reconstructs three arguments. These arguments are the “yan cannot express yi fully” argument, “forget yan once you get yi” argument, and “yan can express yi fully” argument. Finally, this paper exposes and comments on those principles, methods and the general tendency shown in
the debate from the following five aspects: starting point, value-preference, methodology, texts (papers and books), and influences.
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Translated from Jianghai Xuekan 江海学刊 (Jianghai Academic Studies), 2005 (3) 相似文献
5.
Wangeng Zheng 《Frontiers of Philosophy in China》2006,1(3):418-431
The discovery of Hengxian and the formation of the category of hengxian are an important recapitulation and creative integration of the theory of the ontological Dao (Tao) in the Pre-Qin period. The cosmology of “self-creating and self-functioning” in Hengxian and the theory of “self-creating and self-evolving” in Liezi and Zhuangzi can be mutually interpreted. It indicates that the theory of transformation of qi entered a quite mature state in the Warring States Period.
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Translated from Qilu Xuekan 齐鲁学刊 (Qilu Academic Journal), 2005 (1) by Yan Xin 相似文献
6.
Confucians emphasizes and values morality, hence observers tended to regard moralities as politics so that the independent
politics in the Confucian tradition has become implicit. Through a perusal of the Analects of Confucius, we can find that ethics and politics were separated from and independent of each other to Confucius, the primitive Confucian:
he did not substitute ethics for politics.
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Translated from Nanjing Shifan Daxue Wenxueyuan Xuebao 南京师范大学文学院学报 (Journal of School of Chinese at Nanjing Normal University) by Huang Deyuan 相似文献
7.
曹峰 《Frontiers of Philosophy in China》2008,3(2):213-228
Discussions of name (ming, 名) during the pre-Qin and Qin-Han period of Chinese history were very active. The concept ming at that time can be divided into two categories, one is the ethical-political meaning of the term and the other is the linguistic-logical
understanding. The former far exceeds the latter in terms of overall influence on the development of Chinese intellectual
history. But it is the latter that has received the most attention in the 20th century, due to the influence of Western logic.
This has led to the result of a bias in the contemporary studies of ming. Changing course by returning to the correct path of intellectual history can providing an objective and thorough ordering
of the pre-Qin discourse on ming.
Translated by Joseph E. Harroff from Shandong Daxue Xuebao 山东大学学报 (Journal of Shandong University), 2007, (2): 59–64 相似文献
8.
Zhongwei Wu 《Frontiers of Philosophy in China》2007,2(3):336-344
Along with the Chan’s “linguistic turn”, the significance of sutras, which were despised and even regarded as the obstacle
to complete enlightenment, became accepted by the Chan. Due to Yanshou’s contributions, the principle that emphasized the
diversity of teaching in terms of the relationship between meaning and expression in the Sui and Tang Dynasties has been changed
into a system which stressed the importance of the root/branches relationship of the mind and words. According to Yanshou,
the conflict between the Chan and doctrinal teachings is resolved by highlighting the significance of words. Yanshou’s work
greatly inspired the Chan’s interest in words in the Song Dynasty.
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Translated from Jiangsu Shehui Kexue 江苏社会科学 (Jiangsu Social Sciences), 2005, (5): 109–113 相似文献
9.
Qingzhong Yang 《Frontiers of Philosophy in China》2006,1(4):572-593
The existence of the Dao 道 (the Way), according to the Yizhuan 易传 (the Commentary), is something intangible. The connotation of the Dao is the law of change caused by the interaction between yin and yang. The main functions of the Dao are “to change” and “to generate”. The intangible refers to the law of change caused by the interaction between yin and yang, and the law is expressed by the divinatory symbolic system (卦爻符号, the trigrams or hexagrams). It is through the unique permutation
of yin and yang lines of a trigram or hexagram that the law of change is explained as a universal model uniting celestial, terrestrial and
human laws. The symbolic system is used to express the universal nature of continual generation of life.
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Translated from Zhongguo Zhexue Shi 中国哲学史 (History of Chinese Philosophy), 2005(4) by Yun Yufen 相似文献
10.
王树人 《Frontiers of Philosophy in China》2009,4(1):1-12
To grasp the truth in traditional Chinese classics, we need to uncover the long obscured “xiang” 象 (image) thinking, which has long been overshadowed by Occidentalism. “xiang thinking” is the most fundamental thought of human beings. The logic of linguistics all comes from “xiang thinking”. Through conceptual thinking, people can understand Western classics on metaphysics, yet they may not completely
understand the various schools of Chinese classics. The difference between Chinese and Western ways of thinking originated
in the difference of the basic views developed in the “Axial period”. Since Aristotle, Western metaphysical ideas have all
been manifested in substantiality, objectivity, and being ready-made, whereas Chinese Taiji, Dao, Xin-xing, and Zen were manifested in the non-substantiality, non-objectivity, and non-ready-made-ness of a dynamic whole. To grasp
substance, rational and logical thinking such as definition, judgment, and reasoning is necessary. On the other hand, to grasp
Taiji, Dao, etc., which is a dynamic whole or non-substances, “xiang thinking”, which is related to perception and rich in poetic association, is essential. History has taught us a lesson, i.e.,
when we opened the window to logical thought, we closed that of “xiang thinking”. We should remember the words of Xu Guangqi, i.e., “To mingle harmoniously and understand thoroughly so as to excel”.
Translated by Zhang Lin from Hebei xuekan 河北学刊 (Hebei Academic Journal), 2007, (5): 21–25 相似文献