摘要:

The “revivification of philosophy through contact with the fundamental symbols of consciousness” which the Hermeneutician Paul Ricoeur so eloquently called for in hisSymbolism of Evilhas, I believe, particular relevance for the study of traditional Chinese thought.1Beginning in the Warring States period, a number of Chinese thinkers began to appreciate evocative symbols as a more apt medium to reflect reality than descriptive language. Concluding, like the modern theologian Paul Tillich, that “symbolic language alone is able to express the ultimate,” they began to devise a conscious theory of symbolism which reached full articulation by the early Han era. By borrowing upon some modern critical ideas, I hope to show that this theory of symbolism discloses aspects of early Chinese thinking about perception and reality that are not always fully delineated or appreciated in contemporary studies of Chinese

ISSN:0301-8121    

DOI:10.1111/j.1540-6253.1993.tb00130.x

出版商:Blackwell Publishing Ltd    

年代:1993

数据来源: WILEY

ISSN:0301-8121    

DOI:10.1111/j.1540-6253.1993.tb00131.x

出版商:Blackwell Publishing Ltd    

年代:1993

数据来源: WILEY

摘要:

The phenomenology of Edmund Husserl is, in one sense, a theory of pure consciousness that aims to set forth an absolute, ultimate, rigorous ground for the sciences based on the field of pure consciousness. Husserl believed that, on the basis of this field of pure consciousness, he could secure eternal significance for the spiritual life of man. Intentionality is the key element in this theory of pure consciousness and it plays a crucial part in the realization of Husserl's philosophical goal. By contrast, traditional Chinese philosophy was not concerned to seek an absolute, ultimate ground for the sciences or to derive a set of moral norms and a theory of value for human life from logical and scientific truths. Rather, Chinese philosophy sought to adjust the relationships between man and nature and between man and man in their ordinary, secular existence. It placed no value in the ideas of pure logic, pure science, or pure consciousness. Traditional Chinese philosophers inquired into the experiential, intuitive ‘mind' (xina). This approach to ‘mind‘was understood by the Chinese to require rigorous logical proof or scientific theory:— anyone can perceive one's ‘mind‘in daily life and, by analogy, anyone can ‘perceive‘other ‘minds'. If Husserl's intentionality is the transcendental reason of Western philosophy, the ‘mind‘is the practical reason of Chinese philosophy. What, then, are the essential features of Husserl's ‘intentionality‘and the Chinese ‘mind'? What are their respective theoretical features? Can they be brought together and compared in a philosop

ISSN:0301-8121    

DOI:10.1111/j.1540-6253.1993.tb00132.x

出版商:Blackwell Publishing Ltd    

年代:1993

数据来源: WILEY

ISSN:0301-8121    

DOI:10.1111/j.1540-6253.1993.tb00133.x

出版商:Blackwell Publishing Ltd    

年代:1993

数据来源: WILEY

摘要:

China is one of the oldest civilizations in the world, and the Chinese have always been proud of their achievements. In spite of its dynastic cycles, for more than two thousand years since the Hanbdynasty (B.C. 206–220 A.D.) China's basic value structure has remained unchanged. The arrival of Buddhism from India had a profound influence, but it did not shake the foundations of China's value structure. Since the nineteenth century, however, traditional values appear to have totally collapsed. Western science and technology, business enterprises and political systems have had a great impact on China. China has been forced to adopt many Western values in its efforts to modernize herself. The result, however, is hardly encouraging. Mainland China has turned to Communism, and now faces a tremendous credibility gap following 1989's Tiananmencincident and the sudden change of course of the Soviet Union and the Eastern Bloc during the last several years. Taiwandon the contrary has turned to Capitalism and enjoyed phenomenal economical success, but it has also turned into an “island of greed.” There seems to be either a value vacuum or a value conf

ISSN:0301-8121    

DOI:10.1111/j.1540-6253.1993.tb00134.x

出版商:Blackwell Publishing Ltd    

年代:1993

数据来源: WILEY

ISSN:0301-8121    

DOI:10.1111/j.1540-6253.1993.tb00135.x

出版商:Blackwell Publishing Ltd    

年代:1993

数据来源: WILEY

ISSN:0301-8121    

DOI:10.1111/j.1540-6253.1993.tb00136.x

出版商:Blackwell Publishing Ltd    

年代:1993

数据来源: WILEY

ISSN:0301-8121    

DOI:10.1111/j.1540-6253.1993.tb00137.x

出版商:Blackwell Publishing Ltd    

年代:1993

数据来源: WILEY

摘要:

The most important philosophical influence on the creation of theHuai‐nan Tzuwas theChuang Tzu.Charles Le Blanc's study of theHuai‐nan Tzu1identifies two hundred sixty nine cases of direct borrowing, i.e. “incomplete or full quotations,” from it. He also isolates several theoretical themes developed in theHuai‐nan Tzuthat are supported by skillful editing of borrowed passages from theC

ISSN:0301-8121    

DOI:10.1111/j.1540-6253.1993.tb00138.x

出版商:Blackwell Publishing Ltd    

年代:1993

数据来源: WILEY

ISSN:0301-8121    

DOI:10.1111/j.1540-6253.1993.tb00139.x

出版商:Blackwell Publishing Ltd    

年代:1993

数据来源: WILEY