By Chung-Ying Cheng, Nicholas Bunnin
Modern chinese language Philosophy gains dialogue of 16 significant twentieth-century chinese language philosophers. top students within the box describe and seriously examine the works of those major figures.Critically assesses the paintings of significant comtemporary chinese language philosophers that experience not often been mentioned in English. good points essays through prime students within the box. contains a word list of chinese language characters and definitions.
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Extra info for Contemporary Chinese Philosophy
Example text
1, p. 154) Notice that in 1899 Liang still held the assumption that the source of all truth is Confucius; this is why in the above passage he had to claim that Confucius had already known the universal laws of all nations. Around the 1900s, Liang no longer held this assumption. He now thought that one came to know the universal causal laws of history by studying history. He stopped appealing to Confucius. For Liang, the most important law was the causal relationship between nationalism and the rise of Western nations.
What follows from supplementing the five traditional Confucian relationships with the relationship among private persons in general and the relationship between the state and its citizens? 8. Did traditional China have a constitution? 9. Are self-cultivation and the family important for the governance of the state? 10. How should civil associations and communities affect relationships between citizens and the state? 2 WANG GUOWEI: PHILOSOPHY AESTHETIC CRITICISM OF Keping Wang Around the turn of the twentieth century, China witnessed a new cultural movement that featured the rapid introduction of Western ideas.
The people of the nation. . The Western people regard the nation as being shared by the king and the people . . This is not the case in China. One family owns the nation and all the rest of the people are slaves of the family. This is why, although there are forty million people in China, there are actually only dozens of human beings (ren). When such a nation of dozens of human beings encounters the [Western] nations of millions of human beings, how can it not be defeated? (Liang, 1999, vol.