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1.
Tu Weiming, as a leading spokesman for contemporary New Confucianism, has been reinterpreting the Confucian tradition in the
face of the challenges of modernity. Tu takes selfhood as his starting point, emphasizing the importance of cultivating the
human mind-and-heart as a deepening and broadening process to realize the anthropocosmic dao. He highlights the concept of a “fiduciary community” and advocates that, because of it, Confucianism remains a dynamic “inclusive
humanism.” Tu’s mode of thinking tallies well with Wilfred C. Smith’s vision of religion, specifically the latter’s exposition
of faith as a universal human quality and proposal of “corporate critical self-consciousness.” This article details the theories
of both scholars, highlights their similarities, and contrasts their differences. It argues that Smith’s world theology provides
a heuristic framework through which one understands how Tu has advanced his Confucian humanism from a Chinese philosophical
or cultural tradition to the midst of world religions. 相似文献
2.
张世英 《Frontiers of Philosophy in China》2009,4(1):143-155
Early in Aristotle’s terminology, and ever since, “essence” has been conceived as having two meanings, namely “universality”
and “individuality”. According to the tradition of thought that has dominated throughout the history of Western philosophy,
“essence” unequivocally refers to “universality”. As a matter of fact, however, “universality” cannot cover Aristotle’s definition
and formulation of “essence”: Essence is what makes a thing “happen to be this thing.” “Individuality” should be the deep
meaning of “essence”. By means of an analysis of some relevant Western thoughts and a review of cultural realities, it can
be concluded that the difference between the attitudes toward things of the natural sciences and the humane sciences mainly
lies in the fact that the former focus on the pursuit of universal regularity, whereas the latter go after the value and significance
of human life. The movement from natural things to cultural things is a process in which essence shifts from universality
to individuality. It is the author’s contention that what should be stressed in the fields of human culture and society is
the construction of an ideal society that is “harmonious yet not identical”, on the basis of respecting and developing individual
peculiarity and otherness.
Translated by Zhang Lin from Beijing daxue xuebao 北京大学学报 (Journal of Peking University), 2007, (11): 23–29 相似文献
3.
丁为祥 《Frontiers of Philosophy in China》2009,4(1):13-37
As a pair of important categories in traditional Chinese culture, “ming 命 (destiny or decrees)” and “tian ming 天命 (heavenly ordinances)” mainly refer to the constraints placed on human beings. Both originated from “ling 令 (decrees),” which evolved from “wang ling 王令 (royal decrees)” into “tian ling 天令 (heavenly decrees),” and then became “ming” from a throne because of the decisive role of “heavenly decrees” over a throne. “Ming” and “tian ming” have different definitions: “Ming” represented the limits Heaven placed on the natural lives of human beings and was an objective force that men could not
direct, but was embodied in human beings as their “destiny”; “Tian ming” reflected the moral ideals of human beings in their self-identification; It originated in man but had to be verified by
Heaven, and it was therefore the true ordinance that Heaven placed on human beings. “Ming” and “tian ming” are two perspectives on the traditional relationship between Heaven and human beings, and at the same time Confucians and
Daoists placed different emphasis on them.
Translated by Huang Deyuan from Zhongguo zhexueshi 中国哲学史 (History of Chinese Philosophy), 2007, (4): 11–21 相似文献
4.
贺来 《Frontiers of Philosophy in China》2008,3(2):267-281
In order to deepen the studies on the philosophy of practice, it is essential to explore the political significance of Marx's
philosophy of practice. Marx's philosophy of practice is rooted in the problem of modernity and the separation between “individual
subjectivity” and “societal community” in the modern context is the basic background of Marx's practical philosophy. It is
the basic interest of Marx's philosophy of practice to find a way to end this separation via critique of civil society. Therefore,
Marx's philosophy of practice has a clear significance, which manifests in the following aspects: one is “liberation politics,”
and the other, “the regulatory mode of the socio-political institution.”
Translated by Zhang Lin from Zhexue Yanjiu 哲学研究 (Philosophical Research), 2007, (1): 3–10 相似文献
5.
Huaihong He 《Frontiers of Philosophy in China》2007,2(1):84-94
The more diverse cultures and values a country perceives to be “normal” even “just”, the more it needs to search for a public
philosophy. Having developed only recently, China, which is speedily progressing towards a market economy, can be considered
this kind of country. This article takes Daniel Bell’s concept of modern society and public household as the basis for expatiating
on some chief problems and the ways to solve them. It pays special attention to investigating the public ethic while probing
public philosophy, and it argues that the public ethic is an ethic that deals with public affairs in the public realm, especially
the social political realm; with respect to all people involved, it is a common ethic or an ethic with openness. It is also
an ethic that appeals to public opinion and public reason, and tries to find consensus from the demands of different values.
Furthermore, because it refers to fundamental public benefits, it has to be a normative ethic of universalism and of baseline
holders.
Translated by Su Jing from Zhexue Dongtai 哲学动态 (Philosophical Trends), 2005, (8): 3–8 相似文献
6.
Heiner Roetz 《Dao》2008,7(4):367-380
The article discusses central assumptions of Tu Weiming’s program of overcoming the “enlightenment mentality” and throws a critical light on his conceptions of religious
or spiritual Confucianism, of a Confucian modernity, and of the “multiple modernities” theory in general. It defends a unitary
rather than multiple concept of modernity in terms of the realization of a morally controlled “principle of free subjectivity”
and tries to show how Confucianism, understood as a secular ethics, could contribute to this goal. 相似文献
7.
This article analyses the different connotations of “normality” and “being natural,” bringing together the theoretical discussion
from both human medicine and veterinary medicine. We show how the interpretations of the concepts in the different areas could
be mutually fruitful. It appears that the conceptions of “natural” are more elaborate in veterinary medicine, and can be of
value to human medicine. In particular they can nuance and correct conceptions of nature in human medicine that may be too
idealistic. Correspondingly, the wide ranging conceptions of “normal” in human medicine may enrich conceptions in veterinary
medicine, where the discussions seem to be sparse. We do not argue that conceptions from veterinary medicine should be used in human medicine and vice versa, but only that it could be done and that it may well be fruitful. Moreover, there are overlaps between some notions of normal and natural, and further conceptual analysis on this
overlap is needed. 相似文献
8.
Jiaxiang Hu 《Frontiers of Philosophy in China》2011,6(1):41-56
Mencius’ aesthetics unfolded around the ideal personality in his mind. Such an ideal personality belonged to a great man who
was sublime, practical and honorable, and it was presented as the beauty of magnificence or the beauty of masculinity. Mencius
put forward many propositions such as “the completed goodness that is brightly displayed is called greatness,” nourishing
“one’s grand qi 气 (the great morale personality),” “only after a man is a sage can he completely suits himself to his own form,” “the saints
only apprehended before me that of which my mind approves along with other men,” being “conscious of sincerity on self-examination,”
and flowing “abroad, above and beneath, like that of Heaven and Earth,” all of which described an ideal personality through
the course of its formation and its psychological experience. As a prominent school before the Qin dynasty, Mencius’ aesthetics
greatly developed the Confucian teaching of “internal sage.” It shared many similarities with Zhuangzi’s thought and was also
an aesthetic mode opposed to the latter. Both kinds of aesthetics were prominent: Mencius’ teaching was like imposingly towering
and muscularly overflowing majestic mountains; Zhuangzi’s thought was like gracefully flowing water with an air of femininity.
In real life though, Mencius’ teaching has greater practical significance in addressing the unbearable lightness of being,
a disease of modernity. 相似文献
9.
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
10.
Zhen Han 《Frontiers of Philosophy in China》2010,5(1):134-141
If modernity is manifested as essentialism, postmodernity is manifested as anti-essentialism. Modernity is, in essence, human
beings’ discovery of their own power, and is based on rational knowledge that has grasped the essence of things. In fact,
in the discourse system of modernity, the various concepts of “essence” connote nothing but people’s imaginative constructions
and rational conjectures about objects. In the past, our order, be it internal or external, was in essence guaranteed by God.
Afterwards, all “essences”, as essences, must rationally prove the reason for their existence. In the postmodern context and
discourse system, God, and also the “human being” who has created essence, has “died”. We should not simply resume the belief
in traditional essence, but should reconstruct, on the basis of a full understanding of the intellectual meaning of postmodernity’s
challenges, some historicity, practicality, and the concept of essence that accords with the historical as well as communicative
rationality. We must realize that the essence of things is the essence of particular things in a particular stage of development,
internally containing infinite differences and variety. Only things with postmodern traits contain modernity, and only the
concept of essence that conceives difference accords with time. 相似文献
11.
Shijun Tong 《Frontiers of Philosophy in China》2006,1(2):295-316
As a result of a new understanding of the relation between theory and practice, the “New Frankfurt School,” with Jürgen Habermas
as its major representative, highly values the philosophical tradition of American pragmatism, in contrast to the first generation
Critical Theorists represented by Max Horkheimer. In Habermas, the idea of “critique” is, both substantially and methodologically,
closely connected with the idea of “praxis” in the following senses: communicative action, rational argumentation, public
discussion and political culture. “Critique” is thus found to be immanent in “praxis”; or, a la Horkheimer, pragmatism turns out to be a “critical philosophical analysis” without “falling back upon objective reason and mythology.”
__________
Translated from Huadong Shifan Daxue Xuebao 华东示范大学学报 (Journal of Huadong Normal University), 2001 (5), with minor modifications 相似文献
12.
This article will investigate the issue of accessing benxin 本心 (original mind), subsequent operation from Self and, in that process, union with the “greater universe” or benti 本体 (original substance)—a state expressed in the West as “cosmic consciousness.” It is proposed that this allows one to participate as a partner in the creative process of one’s own life and the surrounding world. The equally important question of how to gain contact with original mind will also be addressed, as well as the consequences of doing so with regard to the human condition. The concept of original thought is introduced, being important here as it is held to be that thought which is generated in the pure condition of original mind, devoid of influence from finite physical existence. 相似文献
13.
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
14.
Stieb JA 《Science and engineering ethics》2009,15(1):11-18
It has been claimed that (1) computer professionals should be held responsible for an undisclosed list of “undesirable events”
associated with their work and (2) most if not all computer disasters can be avoided by truly understanding responsibility.
Commentators of “A Critique of Positive Responsibility in Computing” argue that this is not Donald Gotterbarn’s view (Gotterbarn,
JSEE 14(2):235–239, 2008) but that a critique of the view nevertheless raises significant moral issues within computing such
as the ethical goals of a computing profession, the appropriate ethical stance toward bugs, and the public good with respect
to computing (Miller, JSEE 14(2):245–249, 2008). Commentators also argue that “A Critique”’s “profitable misreading” demonstrates
the “moral ecology” of organizations “dedicated narrowly to financial success” and that other “moral ecologies” that are customer
or quality driven can be shown to be more important or preeminent (Huff, JSEE 14(2):241–244, 2008). It is argued here that
(1) the hyper-inflated reading of Gotterbarn’s and Ladd’s views on positive responsibility persists despite Gotterbarn’s explicit
rejection of it, and that (2) such a reading of positive responsibility cannot be placed within a single moral ecology, nor
can a single moral ecology be shown to be any more important or preeminent than others.
Stieb, J. A. (2008). A critique of positive responsibility in computing. Science and Engineering Ethics,
14(2), 219–233. 相似文献
15.
Bj?rn Thomassen 《Philosophia》2012,40(2):237-252
This article argues that we must abandon the still predominant view of modernity as based upon a separation between the secular
and the religious - a “separation” which is allegedly now brought into question again in “postsecularity”. It is more meaningful
to start from the premise that religion and politics have always co-existed in various fields of tension and will continue
to do so. The question then concerns the natures and modalities of this tension, and how one can articulate a publically grounded
reason with reference to it. It will first be argued that this question cannot be articulated, let alone fully answered, from
the position developed by John Rawls. A different approach will then be developed, building on the writings of Eric Voegelin.
This involves a much more serious engagement with the classical tradition in thought and philosophy than found in Rawls. It
also implies much more than a “pragmatic” recognition of religion as a possible source for overlapping consensus, since for
Voegelin a true, balanced rationality can only depart from an experientially grounded encounter with the transcendent. 相似文献
16.
Daniel A. Drubach 《Journal of religion and health》2008,47(3):354-365
Theory of Mind (ToM) refers to a cognitive process which allows an individual to “place him/herself” in the other person’s
“mind,” so as to comprehend the latter’s cognitive and emotional status, so as to predict his/her behavior and emotional response
to a particular situation. ToM is necessary for everyday interaction among individuals and accounts for such human traits
as empathy, compassion, and deceit. It is also particularly important in the relationship between a healer and his or her
client, as well as in the God–human relationship. Recent research in the area of neurosciences has identified a specific brain
“system” responsible for ToM, as well as described how these functions may be affected in certain neuropsychiatric conditions.
In this article, we discuss the definition and neurobiological substrate of ToM. In addition, we discuss the cognitive steps
important to achieve an “accurate” theory of mind, its relevance to “self-knowledge,” and its limitations. We also review
some of the data concerning abnormalities and “distortion” of ToM in neuropsychiatric disorders and aberrant human behavior. 相似文献
17.
李景林 《Frontiers of Philosophy in China》2009,4(2):198-210
Feng Youlan emphasizes the concept of “creativity” in his article “Explanation of Mencius’ Chapter on Strong, Moving Vital
Force”, in particular highlighting the problem whether the “strong, moving vital force” is “innate” or “acquired”. Cheng Hao
and Zhu Xi believed the “strong, moving vital force” was endowed by Heaven, so was therefore innate; “nourishment” cleared
fog and allowed one to “recover one’s original nature”. Mencius’ theory on “the good of human nature” is illustrated in the
concept of integrated “original endowment”. So Cheng Hao and Zhu Xi’s theory of “recovering the original nature” proposed
that the “strong, moving vital force” was innate, which is in complete agreement with Mencius and of which there is ample
evidence in Mencius. However, “nature” is “created by the accumulation of righteousness”. Namely, it is the completion and presentation of the
process of creation and transformation of human beings. Only when we consider both Cheng Hao and Zhu Xi’s theory and Feng
Youlan’s theory can we fully understand Mencius’ theory of “the nourishment of the strong, moving vital force”, which is of
great theoretical and academic value in accurately understanding Mencius and the Confucian theory of mind-nature.
Translated by Lei Yongqiang from Shehui kexue zhanxian 社会科学战线 (Social Science Front), 2007, (5):12–16 相似文献
18.
崔大华 《Frontiers of Philosophy in China》2009,4(3):309-321
The Confucian idea of “ming 命 (destiny)” holds that in the course and culmination of human life, there exists some objective certainty that is both transcendent
and beyond human control. This is a concept of ultimate concern at the transcendental theoretical level in Confucianism. During
its historical development, Confucianism has constantly offered humanist interpretations of the idea of “destiny”, thinking
that the transcendence of “destiny” lies inherently within the qi endowment and virtues of human beings, that the certainty of “destiny” is in essence contingency at the beginning of life
and linear irreversibility towards its end, and that to live in light of ethics and physical rules — having a “commitment
to human affairs” — means putting “destiny” into practice. As all these facts show, the Confucian ultimate concern regarding
human life is full of rational awareness.
__________
Translated by Huang Deyuan from Kongzi yanjiu 孔子研究 (Study on Confucius), 2008, (2): 4–11 相似文献
19.
Zhengyu Sun 《Frontiers of Philosophy in China》2006,1(1):124-132
To explore the development of contemporary Chinese philosophy, fundamentally, is to explore the development of Marxist philosophy
in contemporary China. The disputes over philosophical views in Chinese academic circles during the first half of the twentieth
century have been focused on understanding Marxist philosophy from such aspects as “what kind of philosophy Chinese society
needs,” “the relation of philosophy to science,” and “philosophy as an idea to reflect on one’s life.” These explorations
have provided us a significant ideological insight into the development of Marxist philosophy and contemporary Chinese philosophy;
that is, in contemporary China, Marxist philosophy, as a doctrine of the liberation and all-round development of human beings,
exists not only as a kind of “doctrine” or “academy” but also as a kind of widely accepted “xueyuan (academic cultivations)” among people.
Translated by Zhao Zhiyi from Jourmal of Jilin University (Social Sciences), 2005:1 相似文献
20.
The present study compared chronic procrastination tendencies claimed by “whitecollar” working adults (n = 141) with rates reported by Harriott and Ferrari ( 1996) of “blue-collar” working adults (n - 211). Participants completed reliable and valid measures of everyday procrastination tendencies (decisional, arousal, and
avoidant), and socio-demographic items at one of several public forums. Results showed no significant difference between classes
of working adults on age, gender, marital status, or the number of children, although “white-collar” workers claimed higher
levels of education than “blue-collar” workers. “White-collar” workers also reported significantly higher scores on all three
forms of chronic procrastination than “blue-collar” workers. It seems that professional employees report procrastination more
frequently than unskilled workers. Further research is needed to explore the causes and consequences associated with differences
in chronic procrastination by occupational group. 相似文献