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XIE Wenyu 《Frontiers of Philosophy in China》2014,9(1):39-57
Fung Yu-lan has suggested that Chinese philosophers have been unreceptive to modern science. This suggestion, however, has not been substantiated. This essay is an attempt to provide a justification of Fung's assertion through an existential analysis of the Chinese concepts of nature. The essay will examine Chinese existential concerns prevailing in Daoism and Confucianism, and these systems' distaste for the type of scientific study which has become prevalent in the modern world. I also intend to defend the claim that the ultimate concern of the Zhuangzi and the Zhongyong is completely contrary to the one that sustains modern science. A brief comparative discussion between Xu Guangqi and Galileo Galilei will be used to support this claim. My discussion will raise the contention that, to have a better understanding of the development of modern science in China, we have to understand the attitude toward religion that has underpinned modern science. 相似文献
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“中国经验”与中国化的马克思主义 总被引:2,自引:0,他引:2
马克思主义与中国实际相结合,才能实现中国化,化出一个中国化的马克思主义。与中国实际相结合,既是说用马克思主义为指导分析和研究中国的具体国情和实际问题,同时更包含着重视和研究“中国经验”。“中国经验”是非常复杂的,也是活生生的流变着的现象,是任何抽象的概念和教条都无法框定的。这就需要破除一些观念误区,真正把握马克思主义的精神实质,丰富和发展马克思主义的基本理论。中国特色社会主义理论,就是当代发展着的马克思主义。 相似文献
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The paper is concerned with John Searle’s famous Chinese room argument. Despite being objected to by some, Searle’s Chinese
room argument appears very appealing. This is because Searle’s argument is based on an intuition about the mind that ‘we’
all seem to share. Ironically, however, Chinese philosophers don’t seem to share this same intuition. The paper begins by
first analysing Searle’s Chinee room argument. It then introduces what can be seen as the (implicit) Chinese view of the mind.
Lastly, it demonstrates a conceptual difference between Chinese and Western philosophy with respect to the notion of mind.
Thus, it is shown that one must carefully attend to the presuppositions underlying Chinese philosophising in interpreting
Chinese philosophers.
The first draft of this essay was written as a record of the thought which struck me in midst of delivering a lecture on the
Chinese view of the mind. I would like to thank Jay Garfield for suggesting me to write a paper based on the record. Many
thanks also go to Tim Bayne for his comments on earlier drafts of the paper which led to many improvements. I have also greatly
benefited from the comments of the anonymous referees solicited for this journal. 相似文献
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ZHANG Xuezhi 《Frontiers of Philosophy in China》2022,17(1):35
Philosophy can be divided into two systems, i.e. the vertical and the horizontal. Characterized with the creation of spirit and the logical evolution of concepts, the vertical system expresses historical reflections on the achievements of human culture. Meanwhile, the horizontal system focuses on the analysis of cognitive activities to explore the nature of subject and object, the elements of knowledge, and the basis of its certainty. Chinese philosophers, such as Hu Shih, Fung Yulan, Zhang Dainian, Mou Zongsan and Zhang Shiying, have previously explored the various definitions of philosophy. Their explorations manifest the internationalization of Chinese philosophy during different eras. This paper defines philosophy as human beings’ awareness of their environment and systematical reflections on their activities and ensuing consequences. As part of world philosophy, Chinese philosophy encapsulates the essence of Chinese culture, as the thinking method of Chinese people, and as a set of thought systems possessing a unique style. 相似文献
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The perceived direction of apparent motion can be influenced by both "top-down" factors, such as expectation, and by "bottom-up" or stimulus-driven factors, such as grouping (Tse, P., Cavanagh, P. & Nakayama, K. (1998). The role of parsing in high-level motion processing. In T. Watanabe, High-level motion processing - computational, neurobiological and psychophysical perspectives. Cambridge, MA: MIT Press). Here we report the results of a single experiment that pitted top-down cues against bottom-up cues in an apparent motion sequence over the successive strokes of a Chinese character. Although each stroke was in fact presented all at once, subjects raised in China tended to see apparent motion over a single stroke in the direction it would have taken when drawn by hand, even though bottom-up cues drive a percept of apparent motion in the opposite direction for observers unfamiliar with the Chinese language. There is therefore a learned component to motion perception arising from top-down expectations capable of overriding bottom-up cues to motion. 相似文献
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江玉 《医学与哲学(人文社会医学版)》2010,31(15):53-55
以古代文献为依据,研究中医养生内涵与中国传统文化形态闻的密切关联.认为道家文化是中医养生理论的思想渊源,儒家的养德、致中和、卫生思想促进和丰富了中医养生,佛家的思想对中医养生文化起到补充作用.相互间不断发生碰撞,彼此交融渗透,最终发展成独具特色的中医养生体系. 相似文献
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道教与中国传统天文学关系考略 总被引:2,自引:0,他引:2
本文从先秦道家遗风之影响,“天人合一”、“身国同治”的思维模式,天体的崇拜与敬畏,求道证道的需要等几个方面探讨了道教与天文学的关联。指出:道教神学理论体系建构,道教各种内外丹养生修仙方术的发展和完善,需要道门中人掌握一定的天文学知识。道教神仙谱系的建立是以天体宇宙的模型为基本构架的,而道教天层结构模型的建构离不开天文学知识,道教神学信仰和思想需要通过一定的形式来表达。道教科仪仪式的实施,特别是醮坛的设计、步罡踏斗之类的科仪程式的编排也需要掌握一定的天文宇宙知识。早期天师道教区组织二十四治、二十八治的设置,即运用了二十四节气和二十八宿等天文知识,形成了一个有严密组织的教区系统。总之,道门出于星占的宗教政治诉求和延年益寿需要,仰观天文、俯察地理,从而形成了夜观星象的传统。 相似文献
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道教服食药与中医食疗 总被引:2,自引:0,他引:2
饮食疗法,古时简称食疗、食治。原始人在寻找食物的过程中,偶然发现某些食物,吃后可以增强体力,减少疾病,遂由偶然食用到主动寻找,经过长期实践积累,逐步得出了一些经验,形成了食、养、医相结合的理论体系。在周朝就有了食医的分科,乃至《黄帝内经》成书,书中汲取道家阴阳学说及与天地相应的理论思想,指出“在天为气,在地成形,气形相咸, 相似文献
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XIAODONG YUE 《创造性行为杂志》2003,37(3):151-177
This study examined how Chinese young people perceived Chinese and foreign creators with a meritorious evaluation bias. Two separate studies were conducted. In Study 1, a pool of the most noted Chinese creators was generated and they were rated on degree of creativity and social contribution. In Study 2, a pool of the most noted foreign creators was generated and they were rated on degree of creativity and social contribution. In addition, 20 most noted historical and modern Chinese creators were singled out from Study 1 and were rated on degree of creativity and social contribution as well. 414 and 212 undergraduates from two universities in Hong Kong and Guangzhou were sampled to participate in these studies respectively. The results showed that the Chinese and foreign creators who distinguished themselves in meritorious salience of a person's creativity were more likely to be nominated and were rated higher on social contribution than on creativity. Scientists, inventors, and to some extent, politicians were the most often nominated figures of creativity. Artists, musicians and entertainers were the least often nominated figures of creativity. 相似文献
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Elif Akçetin 《Science as culture》2014,23(1):119-123
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Barry Allen 《Dao》2014,13(2):251-266
The now-global phenomenon of Asian martial arts traces back to something that began in China. The idea the Chinese communicated was the dual cultivation of the spiritual and the martial, each perfected in the other, with the proof of perfection being an effortless mastery of violence. I look at one phase of the interaction between Asian martial arts and Chinese thought, with a reading of the Zhuangzi 莊子 and the Daodejing 道德經 from a martial arts perspective. I do not claim that the authors knew about martial arts. It was not Daoist masters who took up martial arts, but martial arts masters who, at a specific time, turned to Daoism to explain the significance of their art. Today, though, Daoist concepts are ubiquitous in martial arts literature, and a reading of these classics from a martial arts perspective shows how they lend themselves to philosophical thinking about this practice. 相似文献