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1.
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
2.
陈来 《Frontiers of Philosophy in China》2009,4(2):157-179
No matter what the original meaning of “Ru” was, looking at it from the perspective of the history of philosophy, the image of “Ru” as portrayed by other schools in the Warring States period was infused with the characteristics of Confucianism of that
time. The self-understanding of Warring States Confucians expressed by their employment of the character “Ru” clearly displayed Ru’s character as well as the main points of the Ru school, namely Confucianism. In particular, the words and thoughts of Xunzi, the great Confucian master, on “Ru”, epitomize Pre-Qin Confucian’s understanding and expectations of themselves, and also reflect the Confucian new pursuit
in facing the age of the unification of Qin.
Translated by Yan Xin from Beijing daxue xuebao 北京大学学报 (Journal of Peking University), 2007, (5): 19–26 相似文献
3.
王云萍 《Frontiers of Philosophy in China》2008,3(3):352-365
The Confucian understanding of emotions and their ethical importance confirms and exemplifies the contemporary Western renewed
understanding of the nature of emotions. By virtue of a systematic conceptual analysis of Confucian ethics, one can see that,
according to Confucians, the ethical significance of emotions, lies in that an ethical life is also emotional and virtues
are inclinational. And a further exploration shows that the reason for the ethical significance is both that emotions are
heavenly-endowed and that there exists a union of emotions and reason in Confucian ethics. This will constitute a challenge
to the so-called mainstream ethical theories which have been popularly engaged in seeking justifications for abstract moral
rules.
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Translated from Zhexue Yanjiu 哲学研究 (Philosophical Research), 2007, (3): 86–92 相似文献
4.
陈少明 《Frontiers of Philosophy in China》2008,3(3):335-351
By analysing the two relevant psychological phenomena of “endurance” and “non-endurance,” this essay aims to reveal the ethical
implications of a Confucian approach, namely regarding non-endurance as an impulse of primary virtue. Based on this case study,
the author then explores the significance of moral cultivation or psychological training in establishing moral personality
and the complexities of such a process. Meanwhile, “love” in Confucian ethics means sympathy for the inferior rather than
affection for the revered. Hopefully, this study may deepen our understanding of virtue ethics.
Translated by Zheng Shuhong from Xueshu Yuekan 学术月刊 (Academic Monthly), 2007, (1): 60–65 相似文献
5.
张黔 《Frontiers of Philosophy in China》2009,4(1):52-63
“Beauty” is a very important concept in Pre-Qin Confucian aesthetics. Pre-Qin Confucian aesthetics generally had two viewpoints
when defining beauty: Negatively, by stressing that “beauty” in the aesthetic sense was not “good”; and positively, by stressing
two factors: one, that beauty was related to “feeling” which was not an animal instinct, the other was that “beauty” was a
special texture with a particular meaning. “Beauty” in Pre-Qin Confucian aesthetics may be defined as “texture (or form)”
capable of communicating feeling or triggering a reaction of feeling.
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Translated from Shanghai shifan daxue xuebao 上海师范大学学报 (Journal of Shanghai Normal University), 2007, (7): 80–85 相似文献
6.
张志强 《Frontiers of Philosophy in China》2009,4(1):64-87
The best representatives of the self-reflection of xinxue 心学 (the School of Mind) and its development during the Ming and Qing Dynasties are the three masters from the late Ming Dynasty.
The overall tendency is to shake off the internal constraints of the School of Mind by studying the Confucian classics and
history. During the Qing Dynasty, Dai Zhen had attempted to set up a theoretical system based on Confucian classics and history,
offering a theoretical foundation for a new academic movement that gradually suspended issues studied by the School of Mind.
But the suspension of these issues does not mean they were resolved. For Peng Shaosheng, xinzong 心宗 (the Doctrine of Mind) has emerged from a bottleneck in the development of the Confucian yi li zhi xue 义理之学 (doctrine of meanings and principles): The only way to find the transcendent connection between the doctrine of meanings
and principles and the Dao was through the internality of belief. In this case, the Lay Buddhists, represented by Peng Shaosheng,
Wang Dashen and Luo Yougao, as lixue biepai 理学别派 (Alternative School of Principles), played the role that the School of Mind had undertaken in the late Ming Dynasty,
thus becoming a shelter for the Confucian doctrine of meanings and principles. To a certain extent, the revival of weishixue 唯识学 (the Consciousness-Only School) during modern times was simply a continuance of the “Alternative School of Principles”.
It took over the Lay Buddhist theme of the doctrine of meanings and principles of the Qing Dynasty and tried to construct
a new pattern of learning for Confucian classics that matched up with the doctrine of meanings and principles, offering a
model of integration for the reconstruction of the Confucian tradition.
Translated by Huang Deyuan from Zhexue yanjiu 哲学研究 (Philosophical Research), 2007, (9): 51–60 相似文献
7.
Changchi Hao 《Frontiers of Philosophy in China》2006,1(3):382-400
In this essay I argue that Mozi’s philosophy is anything but utilitarianism by way of analysing four ethical theories. Utilitarianism
is an ethics in which the moral subject is an atomic individual human being, and its concern is how to fulfill the interests
of the individual self and the social majority. Confucian ethics is centered on the notion of the family and its basic question
is that of priority in the relationship between the small self and the enlarged or collective self. Opposite to these two
moral theories is Mozi’s ethics: The interests that Mozi is primarily concerned with are not the interests of my individual
self or my collective self, but the interests of the other. The fulfillment of the material needs of the other is my moral
obligation. The arguments are centered on the three basic concepts, “the I,” “the we,” and “the other.” The significance of
Mozi’s thought in modern or postmodern context lies in its striking resemblance to the philosophy of a contemporary western
philosopher, Levinas. In both Mozi and Levinas, there is a suspension of utilitarianism.
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Translated from Zhongguo Zhexue Shi 中国哲学史 (History of Chinese Philosophy), 2005 (1) 相似文献
8.
Shuduo Gong 《Frontiers of Philosophy in China》2007,2(1):1-24
The lixue 理学 (learning of the Neo-Confucian principles) of the Qing Dynasty followed the tradition of lixue in the Song, Yuan and Ming dynasties, but it had its own characteristics. First, there was no primary direction and core
train of ideas. Second, there was no creativity and the emphasis was made on ethics. Third, after the Opium War, the lixue of the Qing Dynasty was influenced by Western culture, partly resisting and partly integrating with the latter. Fourth, the
tradition of Neo-Confucianism of the Song Dynasty and the tradition of the Confucianism of the Han Dynasty co-existed and
had disputes with each other, but also learned from each other.
Translated by Huang Deyuan from Shixue Jikan 史学集刊 (Collected Papers on History Studies), 2005, (3): 90–96 相似文献
9.
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
10.
梁涛 《Frontiers of Philosophy in China》2009,4(2):180-197
This article analyses the tradition of “articulating xing in terms of sheng” and related other expressions, and also examines the debate between Mencius and Gaozi concerning “xing is known by sheng.” It claims that while Mencius’ “human nature is good” discourse is influenced by the interpretive tradition of “articulating
xing in terms of sheng”, Mencius also transcends and develops this tradition. Therefore it is only when Mencius’ views about the goodness of human
nature are understood in the context of this interpretive tradition that his ideas can be fully understood. Utilizing this
framework, the Confucian understanding of rights is then explored.
Translated by Andrew Lambert from Zhexue yanjiu 哲学研究 (Philosophical Researches), 2007, (7): 36–42 相似文献
11.
张伟 《Frontiers of Philosophy in China》2009,4(1):130-142
E. Husserl’s reflections in Logical Investigations on “intentional feelings” and “non-intentional feelings” are significant in both his later ethical explorations and M. Scheler’s
thought on ethics. Through the incorporation of the views of Husserl and Scheler, we find that the phenomenology of the intentional
feeling-acts is not only the foundation of the non-formal ethics of values in Scheler’s phenomenology, but also at least the
constitutive foundation of the ethics of Husserl’s first orientation.
Translated by Yu Xin and Zhang Wei from Huazhong keji daxue xuebao 华中科技大学学报 (Journal of Huazhong University of Science and Technology), 2007, (6): 14–20 相似文献
12.
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
13.
陈静 《Frontiers of Philosophy in China》2008,3(3):366-388
Hengxian, one of the bamboo books of the Chu State during the Warring States Period that is kept in the Shanghai Museum, was collected
by the museum in 1994, and is an important piece of literature that discusses cosmic issues prior to Huainanzi. Based on Li Ling’s work on the text, as well as hermeneutic work by some other scholars, this essay represents another attempt
to determine the words and meanings of the Hengxian, with a focus on its cosmological commentary.
Translated by Huang Deyuan from Xi’an Jianzhu Keji Daxue Xuebao 西安建筑科技大学学报 (Journal of Xi’an University of Arch & Tech), 2007, (1): 1–8 相似文献
14.
Xuezhi Zhang 《Frontiers of Philosophy in China》2007,2(3):379-401
Ancient Chinese philosophers were inclined to preserve the doctrine of a unified body and mind rather than to engage in a
discussion on the separation of the two. In addition, most traditional Chinese philosophers stressing in particular the function
of mind. Based on the tradition of believing in the concept of qi, they traced the cause of their spiritual activities to the natural effect of the qi. The modalities display a phenomenological characteristic that looks at mental activities lightly, and examines language
and action as a natural revelation of material force, qi.
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Translated from Beijing Daxue Xuebao 北京大学学报 (Journal of Peking University), 2005, (5): 5–14 相似文献
15.
胡治洪 《Frontiers of Philosophy in China》2008,3(4):535-557
By analyzing the author of Ziyi 缁衣 (Black Costumes) as well as Ziyi’s transmission and evolution by studying and analyzing the ancient text, one can see that Ziyi was a work of Zisi or the Zisi and Mencius School. Comparing the similarities and differences between the transmitted version
of Ziyi and its Guodian 郭店 and Shangbo 上博 versions, one finds that the original version of Ziyi had been significantly revised by Confucian classics teachers in the unstable political and social climate during the Western
Han Dynasty, specifically, the thought of moral politics of the original Confucians contained in the work was garbled and
concealed, and the idea of law and the legal system was highlighted accordingly. The uncovered Guodian and Shangbo versions
of Ziyi have removed the shroud that Confucians in the Han Dynasty had spread over it for 2, 000 years, revealing the thought of
moral politics of the original Confucians.
Translated by Huang Deyuan from Kongzi Yanjiu 孔子研究 (Confucius Studies), 2007, (1): 30–41 相似文献
16.
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
17.
Gaoshan Zuo 《Frontiers of Philosophy in China》2007,2(2):280-290
War can be defined as organized political violence among two or more nations. In accordance with the purpose, processes and
results of war, the ethics of war generally comprises three aspects: right ethics, action ethics and duty ethics. The most
important issue in ethics of war is “justice”. “Justice” and “injustice” as a conceptual pair do not prescribe the objective
character of war but rather convey a subjective attitude and ethical position that have the potential to compel a populace
to either support or oppose a war.
Translated by Zuo Gaoshan and Xi Yunpeng from Lunlixue Yanjiu 伦理学研究 (Studies in Ethtics), 2005, (6): 43–48 相似文献
18.
Xiangjun Li 《Frontiers of Philosophy in China》2007,2(4):488-502
Difference is a category of relationship lying between identity and non-identity, and equality and inequality. This concept
is both the Confucian reflection of the real relationship between things in the world and the value ideal of Confucianism.
The Confucian idea of difference, embodied in the view of human relationships, of world, and of nature, seeks to build a rational
order based on difference, so as to reach a harmonious, united and ideal state. Confucians in the past dynasties continually
interpreted difference and raised it to the level of ontology, enriching the system of Confucianism.
Translated by Yan Xin from Zhexue Yanjiu 哲学研究 (Philosophical Studies), 2006, (3): 32–37 相似文献
19.
Lisheng Chen 《Frontiers of Philosophy in China》2007,2(2):172-187
Wang Yangming’s discussions concerning evil mainly appear in two sets of texts, i.e., Chuanxilu 传习录 (Instructions for Practical Living) and gongyi 公移 (documents transferred to vertically unrelated departments). The former addresses evil in metaphysical terms, and the
latter in social terms. These subtly different approaches show the nuance between self-cultivation and governance of others.
Translated by Huang Deyuan from Zhongshan Daxue Xuebao 中山大学学报 (Journal of Sun Yat-sen University), 2005, (1): 18–23 相似文献
20.
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