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1.
Zhiming Song 《Frontiers of Philosophy in China》2007,2(4):503-516
Beginning with the promotion of morality in Confucianism, a Neo-Confucian movement in modern Chinese philosophy was initiated,
in which Confucianism underwent a transition from tradition to modernity. However, Moral Confucianism did not successfully
develop the “new kingliness without” from its “sageliness within,” respond to modernization marked by science and democracy,
and provide moral impetus for the development of a modern Chinese society or appeal to many beyond the small circle of “elite
Confucianists.” The fundamental reason is that it was caught in a web of moral idealism, overemphasizing what ought to be
without confronting what actually was.
Translated by Huang Deyuan from Zhongguo Renmin Daxue Xuebao 中国人民大学学报 (Journal of Renmin University of China), 2006, (1): 9–15 相似文献
2.
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
3.
晏辉 《Frontiers of Philosophy in China》2009,4(3):385-399
In terms of life space, individuals are usually settled in different spaces according to relationships of blood, geography,
and profession. In pre-modern societies, ethics were realized through customs, conventions, taboos, magical practices, and
politics. Because this was not an open process in which rationality was sufficiently employed, non-reflectiveness and non-criticality
were its essence, and intuitions and feelings were its basic modes of existence. In modern societies, the logic of capital
movement settles groups of people according to their economic dependence, and interactions based on individuals’ desires and
self-serving calculations have become widespread and frequent. A space for public interaction and life in which rationality
is sufficiently employed and rational bases of the rules are constantly questioned thus finally came into being. Families
and villages lost their centrality, resulting in a crisis of private interactions and life, and of its system of norms.
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Translated by Liu Huawei from Zhongguo renmin daxue xuebao 中国人民大学学报 (Journal of Renmin University of China), 2008, (1): 78–85 相似文献
4.
赵汀阳 《Frontiers of Philosophy in China》2008,3(2):163-176
Fei Xiaotong's thoughts on the Confucian system of interpersonal relationships actually indicated that the Confucian theory
of social cooperation leads itself to an unsettled paradox, that is, there is a lack of universal theoretical construction
in the Confucian moral system. Confucian theory does not extend beyond practical circumstances. Instead, its universal principles
always disappear in specific circumstances. Because of its long established position in mainstream dialogue, Confucianism
failed to reflect on its flaws, but this paradox has been revealed in the face of modern challenges.
Translated by Yan Xin from Zhongguo Renmin Daxue Xuebao 中国人民大学学报 (Journal of Renmin University of China), 2007, (1): 15–21 相似文献
5.
Xianzhong Huang 《Frontiers of Philosophy in China》2007,2(2):265-279
People currently regard justice as the main principle of institutions and society, while in ancient Greek people took it as
the virtue of citizens. This article analyzes Aristotle’s virtue of justice in his method of virtue ethics, discussing the
nature of virtue, how justice is the virtue of citizens, what kind of virtue the justice of citizens is, and the prospect
of the virtue of justice against a background of institutional justice. Since virtue can be said to be a specific individual
character, Aristotle also defines the virtue of justice as the character of justice, with which citizens act justly and desire
to do what is just. The virtue of justice is also an individual ethical virtue, differing from others for it is at the same
time a social ethic. We can call the virtue of justice a “non-individual individual ethical virtue.” It has been explained
as between pure altruism and egoism, which is a wrong explanation. John Rawls regards justice as the first virtue of social
institutions, challenging Aristotle’s virtue of justice, an assertion which also needs further deliberation.
Translated from Zhongguo Renmin Daxue Xuebao 中国人民大学学报 (Journal of Renmin University of China), 2006, (2): 61–69 相似文献
6.
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
7.
Xiaochao Wang 《Frontiers of Philosophy in China》2006,1(2):317-323
Since the “Conference on Foreign Philosophy” held in Wuhu in October 1978, the study of foreign philosophy in China has undergone
a prosperous stage. This article discusses the significance of the study of foreign philosophy in the context of renovation,
transformation and remolding of Chinese contemporary culture, explores the role of the discipline in the context of Chinese
cultural construction, and anticipates the future of this discipline. A cross-cultural perspective is needed for a proper
understanding of the significance of the learning and study of foreign philosophy in Chinese cultural construction; otherwise
we might fall into cultural conservationism. Secondly, to make philosophy and social sciences prosperous is also a task for
foreign philosophy studies, and whether or not foreign philosophy can be well studied should be a mark of the prosperousness
of the construction of Chinese culture. Finally, philosophy is a product of human beings and should eventually serve human
beings. Chinese culture should open itself up to the world and so should foreign philosophy studies in China.
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Translated from Jiangxi Shehui Kexue 江西社会科学 (Jiangxi Social Sciences), 2005 (2) by Chen Yuehua & Ma Minghui 相似文献
8.
Jiyuan Yu 《Frontiers of Philosophy in China》2008,3(3):317-334
In 1958, a group of New-Confucians issued “A Manifesto for a Re-Appraisal of Sinology and Reconstruction of Chinese Culture.”
Equally in 1958, the British philosopher Elizabeth Anscombe published her classical paper “Modern Moral Philosophy.” These
two papers have the same target — modern Western morality — and the solutions they proposed respectively. Yet Anscombe’s paper
did not mention Confucianism, and the “Manifesto” ignored Aristotelian tradition of virtue. Furthermore, from 1960s to 1990s,
the revival movement of Confucianism and the revival movement of Aristotelian ethics have not had much dialogue. This paper
seeks to explain this phenomenon by comparing these two historically important documents. In particular it tries to understand
why the “Manifesto” fails to see the similarities between Aristotle and Confucius.
Translated by Lei Yongqiang and polished by Yu Jiyuan from Shandong Daxue Xuebao 山东大学学报 (Journal of Shandong University), 2007, (1): 1–9 相似文献
9.
Zhongtang Cheng 《Frontiers of Philosophy in China》2007,2(2):188-205
This article describes the logic paradigm in the “Mobian” 墨辩 (the debate theory of the Mohist school) investigation from the point of view of hermeneutics, discloses the relationship
between the overinterpretation tradition in China and the logic paradigm in the “Mobian” investigation, observes the overinterpretation of the “Mobian” by the creators and supporters of the logic paradigm from Liang Qichao and Hu Shi to the modernists, including mathematical
logicians, and analyzes Shen Youding’s reflections on the logic paradigm in his later life.
Translated by Huang Deyuan (proofread by Hsiung Ming) from Xueshu Yanjiu 学术研究 (Academic Research Journal), 2005, (1): 49–56 相似文献
10.
Yuanguo He 《Frontiers of Philosophy in China》2007,2(2):291-307
Before and during the times of Confucius and Aristotle, the concept of friendship had very different implications. This paper
compares Confucius’ with Aristotle’s thoughts on friendship from two perspectives: xin 信 (fidelity, faithfulness) and le 乐 (joy). The Analects emphasizes the xin as the basis of friendship. Aristotle holds that there are three kinds of friends and corresponding to them are three types
of friendship. In the friendship for the sake of pleasure, there is no xin; in the legal form of friendship for the sake of utility, xin is guaranteed by law; and in the moral form of friendship for the sake of utility, xin is guaranteed by morality; in the friendship for the sake of virtue, xin is an indispensable part. Both thinkers believe friends can bring joy to human life. According to Confucius, it is the joy
of rendao 仁道 (benevolence), whereas for Aristotle, it is the joy of Reason. There are many commonalities and differences between the
two. The commonalities reveal some inner links between Confucian rendao and Aristotelian Reason. It seems that the differences between rendao and Reason are the differences between moral reason and logical reason. The comparative study is helpful for us to understand
the two masters’ ethics, politics and philosophy.
Translated from Lunlixue Yanjiu 伦理学研究 (Research in Ethics), 2006, (1): 47–52 相似文献