中医阴阳理论与辩证法矛盾论之比较

中医学理论是一门哲学与自然科学高度结合的理论,其核心理论阴阳理论直接来源于中国古代哲学的阴阳理论,其本质就是对立统一。但因学科原因,又有自己的特点。从中医阴阳理论的概念、内涵、理论的优势和局限性等方面对中医的阴阳理论与辨证法的矛盾理论作一表浅的比较,旨在找出其异同点。     

从“关系”的思维模式来探索朱熹宇宙本体论

本论文的目的在于运用“关系范畴”说明朱熹的宇宙本体论。近代以后对宋明理学的研究受到西方一些思想的影响 ,而以西方的思维模式来说明理学的范畴 ,最终丧失了理学本来所具有的哲学意义。因此 ,本论文要论证冯友兰先生所主张的“共相”和“殊相”不能说明朱熹理学的本来意义。本论文试图用“阴阳 ,动静关系”范畴来说明朱熹的宇宙本体论 ,说明阴阳两个体一方面保存自己的个体性 ,而另一方面也维持相生的整体性 ,并进一步说明个体必须以整体为依归 ,整体必须以个体为前提。     

Neo‐Confucian epistemology and Chinese philosophy: Practical postulates for actioning psychology as a human science

The world is growing more interconnected, and Asian societies are increasingly able to play leading roles in global society. However, Asian psychologists and social scientists have yet to draw from their cultural roots to create social sciences able to make a difference in their home societies. This paper articulates an epistemology for the aspirational practice of Height Psychology as a human science informed by Kantian epistemology in dialogue with other philosophies, especially Confucianism and Taoism. The possibility of ‘intellectual intuition’ (direct knowledge of thing‐in‐itself, or noumenon) is allowed in Eastern philosophical traditions that open a more agentic and human‐centred philosophy of science for action that goes beyond natural science epistemologies originating in Cartesian dualism. Kant's practical postulates are invoked to develop a moral and ethical philosophy that through civilizational dialogue can lead to a philosophy of science robustly incorporating culture and human agency. A thought experiment is offered where practical postulates of Chinese culture are held to be yin‐yang cosmology, human‐heartedness, and relationalism. It is argued that these facilitate an holistic science of practice that complements the sophistication of Western methods. Principles and an approach to theory‐building for human science are proposed.     

气论对于中国哲学的重要意义

<正>中国古代的气论思想内容非常广泛,我曾将其概括为"一气涵五理",即"气"概念中包含着哲理、物理、生理、心理和伦理等方面的内容。(参见李存山,2006年)从气论在哲理上的意义而言,它是中国哲学自然观的主要形态。因为中国哲学的一个主要特点是"天人合一"或"推天道以明人事",所以气论与儒家的仁学、道家的道论等等共同构成了中国哲学的基本倾向或特质。本文就此而     

Traditional Chinese Thought: Philosophy or Religion?

Contemporary theoretical streams in sinology and modern Chinese philosophy have devoted increasing attention to investigating and comparing the substantial and methodological assumptions of the so-called ‘Eastern’ and ‘Western’ traditions. In spite of the complexity of these problems, the most important methodological condition for arriving at some reasonably valid conclusions will undoubtedly be satisfied if we consciously endeavor to preserve the characteristic structural blocks and observe the specific categorical laws of the cultural contexts being discussed. Whenever sinologists speak of Chinese philosophy, they must inevitably consider the appropriateness of this term. Due to the fact, that the general theory and genuine philosophical aspects of Chinese thought have only rarely been treated by Western scholars, they namely continue to remain quite obscure for the majority of them. Therefore, we must examine the fundamental question (or dilemma) of whether it is possible to speak of traditional Chinese thought as philosophy at all.     

中风病简化辨证的哲学思考

中风病分阴证和阳证为纲辨治,不但有是充分的实践依据和理论基础,而且符合哲学的否定之否定定律。从中风病简化辨证的必要性,中风病阴阳辨证的发展,中风病的病因病机、证候属性可从阴阳两方面认识,中风病阴阳为纲辨证方法符合哲学否定之否定定律4方面进行了论述。     

重拾被遗忘的东方——兼评“东方哲学”与五卷本《东方哲学史》

在当代中国哲学界,东方哲学几乎属于被遗忘的领域:它从学科上被取消,从知识结构上被排除,从价值上被看轻,导致中国哲学界陷入一种中、西二元分立的简约化的格局之中。由中国社会科学院哲学研究所东方哲学研究室组织编写的五卷本《东方哲学史》的问世,对于改变这一状况起到了积极的作用。但是,东方哲学概念该如何理解?相较于西方民族,东方民族有着怎样的思考     

自本体与对本体:中西哲学的诠释学基础

中西哲学的根本性差异是自本体思维与对本体思维的差异。所谓自本体的思维,是认为认知对象与认知主体无法分开,强调本体的自我呈现。而对本体思维则首先将存在视之为客观实有,然后去探究这客观实有的真实。自本体思维与对本体思维都是人的二重性存在的客观反映。对于对本体方式来说,它重视对人的工具理性式的生存状态的探究,而自本体则关心人作为价值理性的生存状态的探究。由于人的工具性层面与价值性层面不仅相互补充与依存,而且会相互涵摄,因此,未来哲学的发展,要求我们同时采取自本体思维与对本体思维的方式;而所谓中西哲学的融会与贯通,是指它们在各自保持自身的诠释学传统的基础上,同时理解与吸收对方的诠释学立场与传统。     

The Yin‐Yang‐Wu‐Hsing doctrine in the textual tradition of Tokugawa Japanese Agriculture

Japanese agricultural scholarship reached its peak in the Tokugawa period (1603–1868). Most of its representative works were imbued with the Chinese metaphysical doctrine of yin‐yang‐wu‐hsing. They used the ideas of yin‐yang, wu‐hsing, yun‐ch'i, hexagrams, and feng‐shui extensively to develop their views and to explain various practices. There were two different attitudes towards Chinese concepts among Tokugawa scholars. Some regarded Chinese ideas as universal principles, and faithfully introduced them to Japan, whereas some were faced with the problem of national identity and attempted to accommodate Chinese metaphysical principles to Japanese agriculture. This article examines the adoption of the yin‐yang‐wu‐hsing doctrine in Tokugawa agriculture through a careful and critical textual study of several major Tokugawa writings.     

Thinking through thinking: Deleuze and “the dogmatic image of thought”

In my philosophical thinking, I have followed many of those influenced by Heidegger and Nietzsche (particularly Derrida, Lacan and Deleuze) who argue that philosophy has been colonised from its inception by a specific understanding of what thinking entails. Deleuze articulates this form of colonisation in terms of the eight postulates of “the dogmatic image of thought”. This article responds to the disconcerting realisation, elicited by three encounters, that despite my “philosophising about” a disruptive thinking in the name of complexity, my practice of thinking remains deeply habituated by “the dogmatic image of thought” and I have yet to begin thinking as “habitual disturbance” and an “adventure of learning”. To show why an effort to think through thinking remains important for philosophy in South Africa, I tie this reflection to specific provocations (a conference theme entitled “Philosophy in/as Translation”; a pointed remark that “there is no African word for ‘identity’”). However, the topic of the provocations should not mislead readers to expect scholarship about general relationships between philosophy, translation and decolonisation, although these terms are entangled. Instead, I focus on “thinking”. I discuss a personal response to the remark regarding the untranslatability of “identity” through the lens of Deleuze’s critique of “the dogmatic image of thought”, and reminded by the conference theme that this response is situated in the South African academic context where issues of decolonisation form the underlying fabric of intellectual work. From out of this entanglement I consider what philosophy’s internal decolonisation might entail.

“Thus, to ‘philosophize’ about being shattered is separated by a chasm from a thinking that is shattered” (Heidegger, “Letter on Humanism”).     

On Virtue Ethics

If one goes beyond the Western perspective, one realizes that most philosophy outside the West has been virtue-ethical in character. But it also turns out that there are simply more historical kinds of virtue ethics than most virtue ethicists recognize. Virtue ethics is mainly of interest because of its contemporary relevance and plausibility, and it is argued here that a virtue ethics that emphasizes empathy is very plausible in contemporary terms. Such an approach can say some strong things in favor of democracy, but it can also criticize Western thought for putting too much emphasis on autonomy rights rather than people’s, and especially women’s, welfare.     

JOINING THE DISPUTATION: Taking Graham Seriously on Taking Chinese Thought Seriously

"…the understanding of Chinese philosophy depends …on philosophizing for oneself. Taking Chinese thought seriously is not simply a matter of acknowledging the rationality of some of it (and perhaps denying the name 'philosophy' to the rest), nor of discovering something valuable to oneself in the poetry of Lao-tzu ^a or the diagrams of the Yi. ^b Its study constantly involves one in important contemporary issues in moral philosophy, the philosophy and history of science, the deconstruction of established conceptual schemes, the problem of relating thought to linguistic structure, and correlative thinking to logic."¹
"To approach Chinese philosophy trusting to the dictionary and one's instinct for the language is to fail to take it altogether seriously, and the practice has been a perpetual drag on progress in discovering how much or how little that we call philosophyizing is actually there."²     

Semantics without Truth in Later Mohist Philosophy of Language

In this paper, I examine the concept of truth in classical Chinese philosophy, beginning with a critical examination of Chad Hansen’s claim that it has no such concept. By using certain passages that emphasize analogous concepts in the philosophy of language of the Later Mohist Canons, I argue that while there is no word in classical Chinese that functions as truth generally does in Western philosophy for grammatical reasons, the Later Mohists were certainly working with a notion of semantic adequacy in which a language-to-world relationship is made an object of investigation, challenging Hansen’s position that classical Chinese functions within a primarily pragmatic linguistic framework in which a language-to-user relationship determines the meaning of words.     

王夫之“阴阳向背”说的本体意义

王夫之阴阳十二位向背是根据乾坤并建之体的性质及体用一源的原理引申、推论出来的,他用这一原理来批评象数学的机械排比和框定,并用事物的自然自足、自立自全的性质,证明《序卦传》的三种卦序说不能成立,为自己独特的卦序说奠立基础。他要证明的哲学原理是,显现有向背,阳阳无或缺;本体所具有的性质与功能,同时就具于个体之中,个体因此而有了主体性、能动性,和自由地独立活动的品格。     

Is Heidegger an Orientalist or an Occidentalist European Philosopher? Disclosing the Political Factor behind Heidegger’s Representation of Chinese Thinking

Though Heidegger became a kind of conceptual companion of comparative philosophers, and a methodological example for interpreters of Daoist philosophy claiming that Zhuangzi or Laozi embodied the overcoming of Western “onto-theology,” Heidegger himself not only stressed his disbelief in the notion that Asian thinking could save the West from its “civilizational crisis” but also clearly claimed that Western thinking could emerge only through its distinction from the “mythical East.” However, at the same time, Heidegger criticized the decadence of the West, claimed the necessity of cultural rejuvenation, and then, with the failure of Germany to perform this task, seemed to turn to Chinese sources to find alternative solutions. How to understand Heidegger’s complex relationship with China? Is Heidegger an Orientalist or an Occidentalist European philosopher? Moreover, how to understand the subtle and troubling connections between Heidegger’s complex relationship with China and Heidegger’s highly “problematic” (to say the least) intellectual engagement with Nazi ideology? To what extent are Orientalism and Occidentalism are linked to Heidegger’s belief in the Nationalist-Socialists’ claims about “saving” the “European spirit”?     

The Laruellean Clinamen: François Laruelle and French Atomism

According to François Laruelle, French thought has been unduly influenced by corpuscular or atomist thinking, yet Laruelle has himself employed key atomist terms—in particular, that of the clinamen or swerve—in framing his own style of thought. This essay looks at this tension between atomism and anti-atomism in Laruelle’s thought, taking the measure of his contribution to a larger stream of postwar French thinking about the relevance and stakes of ancient atomism. Its contention is that Laruelle subtly but really outlines a quantum theoretical resumption of ancient atomist philosophy—one that deserves closer attention and comparative study in the larger context of French philosophical interest in the atomists. A first section of the paper briefly describes Laruelle’s general project, along with his claim that he differs from his contemporaries because he uniquely escapes the dangers of what he calls corpuscular thought. A second section addresses the apparent tension between Laruelle’s claim to produce a non-corpuscular thinking and his consistent recent use of the atomist image of the clinamen, ultimately arguing that Laruelle sides with the clinamen against two forms of corpuscularity supposedly avoided by the clinamen itself but nonetheless usefully embodied in atomist thought. The final section of the paper draws up in preliminary terms a comparison between Laruelle’s understanding of his relationship to atomism and that of his contemporaries, focusing in particular on Alain Badiou.     

The Chinese duet: the Tao of resistance

This paper discusses the elements of a family intervention which draws on some concepts of Tao philosophy, such as polarity and returning. The polarity is that of the complimentary opposites yin and yang, and the returning is the cyclical returning and balance that is to be found in nature and its systems, which contain both a tendency towards stability and towards change. The balanced use ofjiin andjiang, when confronted by a system that is stuck off-balance, develops into a debate similar to the 'Greek Chorus'. This is then followed up by a confusing letter which leaves members of the family with a set of reframes and tasks from which they can create a response to their difficulty.     

Philosophy and Chinese Philosophy

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.     

Wishful Thinking and the Unconscious: A Reply to Gouws

Abstract

This paper argues against the view that the Freudian unconscious can be understood as an extension of ordinary belief-desire psychology. The paper argues that Freud’s picture of the mind challenges the paradigm of folk psychology, as it is understood by much contemporary philosophy of psychology and cognitive science. The dynamic unconscious postulated by psychoanalysis operates according to rules and principles that are distinct in kind from those rules that organise rational and conscious thought. Psychoanalysis offers us a radical reconception of our ordinary way of thinking about our own minds.     

Hegel’s Secular Theology

This essay attempts to present Hegel as a secular theologian and to argue that the theological dimension of Hegel’s thought is central to his entire philosophy and is, in fact, the leitmotif that draws together all of his work. The task of overcoming the dualism between the sacred and the secular provides the driving spirit of all Hegel’s endeavors, from his juvenilia to the mature thought of his Heidelberg and Berlin periods. A secular theology demonstrates its commitment to secularity through three main affirmations: (1) the full reality and significance of this world, (2) the autonomy of the different fields of culture and knowledge besides that of religion, and (3) the epistemological authority of reason and shared experience in determining the real and the true. Hegel’s secular theology, however, has an ambiguous relationship with most forms of theism, including panentheism.