History of Chinese Philosophy
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Carroll 2018 [Dao]
1 This is a post-peer-review, pre-copyedit version of an article published in Dao: A Journal of Comparative Philosophy, December 2018, 17/4, 527–545. The final authenticated version is available online at: https://doi.org/ 10.1007/s11712-018-9627-5. This article may be used for non-commercial purposes in accordance with Springer Terms and Conditions for Self-Archiving. “Wittgenstein and the Xunzi on the Clarification of Language”1 Thomas D. Carroll Senior Lecturer, General Education The Chinese University of Hong Kong, Shenzhen 2001 Longxiang Avenue, Longgang District Shenzhen, China 518172 Email: [email protected] ORCID: 0000-0003-2890-9323 Abstract: Broadly speaking, language is part of a social activity in both Wittgenstein and Xunzi 荀⼦, and for both clarification of language is central to their philosophical projects; the goal of this article is to explore the extent of resonance and discord that may be found when comparing these two philosophers. While for Xunzi, the rectification of names (zhengming 正名) is anchored in a regard for establishing, propagating, and/or restoring a harmonious social system, perspicuity is for Wittgenstein represented as a philosophical end in itself. The article ventures study in particular the themes of perspicuity and aspect-perception in Wittgenstein together with the topics of correcting names and the cultivation of the heart-mind (xin ⼼) in the Xunzi. The 1 A previous version of this article was read at the 2015 meeting of the International Society for Chinese Philosophy in Hong Kong. I am thankful to attendees for questions that have helped improve my thinking with respect to these philosophical traditions. -
A New Examination of Confucius' Rectification of Names
Journal of chinese humanities � (���6) �47-�7� brill.com/joch A New Examination of Confucius’ Rectification of Names Cao Feng (曹峰) Professor of Philosophy, Renmin University, China [email protected] Translated by Brook Hefright Abstract Confucius’ explanation of the “rectification of names” is not necessarily related to the theories of “social status” and “names and actuality.” The reason scholars have inter- preted the rectification of names in the Analects in so many different ways is, to a large degree, due to assumptions about Confucius’ thinking by his successors, and based on the views on rectification of names among later generations. In the course of the devel- opment of thinking about names, scholars have augmented Confucius’ own explana- tion, gradually fleshing it out from an empty shell into a substantial edifice. The original meaning may have been very simple: Confucius did not wish to establish a standard system of names. Rather, he was simply the first person in history to realize the impor- tance of language in politics. As a politician, Confucius noticed and foresaw the influ- ence that the indeterminacy, ambiguity, and arbitrariness of names could have on politics. He discerned the political consequences when language could not accurately express meaning or when there was no way for people to accurately perceive it. He also recognized how names, as a way of clarifying right and wrong and establishing norms, could have a great effect on a society’s politics. Although Confucius noted that disunity in speech could lead to disunity in politics, he did not propose a solution. -
The Discovery of Chinese Logic Modern Chinese Philosophy
The Discovery of Chinese Logic Modern Chinese Philosophy Edited by John Makeham, Australian National University VOLUME 1 The titles published in this series are listed at brill.nl/mcp. The Discovery of Chinese Logic By Joachim Kurtz LEIDEN • BOSTON 2011 This book is printed on acid-free paper. Library of Congress Cataloging-in-Publication Data Kurtz, Joachim. The discovery of Chinese logic / by Joachim Kurtz. p. cm. — (Modern Chinese philosophy, ISSN 1875-9386 ; v. 1) Includes bibliographical references and index. ISBN 978-90-04-17338-5 (hardback : alk. paper) 1. Logic—China—History. I. Title. II. Series. BC39.5.C47K87 2011 160.951—dc23 2011018902 ISSN 1875-9386 ISBN 978 90 04 17338 5 Copyright 2011 by Koninklijke Brill NV, Leiden, The Netherlands. Koninklijke Brill NV incorporates the imprints Brill, Global Oriental, Hotei Publishing, IDC Publishers, Martinus Nijhoff Publishers and VSP. All rights reserved. No part of this publication may be reproduced, translated, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without prior written permission from the publisher. Authorization to photocopy items for internal or personal use is granted by Koninklijke Brill NV provided that the appropriate fees are paid directly to The Copyright Clearance Center, 222 Rosewood Drive, Suite 910, Danvers, MA 01923, USA. Fees are subject to change. CONTENTS List of Illustrations ...................................................................... vii List of Tables ............................................................................. -
Confucian Philosophical Argumentation Skills
University of Windsor Scholarship at UWindsor OSSA Conference Archive OSSA 10 May 22nd, 9:00 AM - May 25th, 5:00 PM Confucian philosophical argumentation skills Minghui Xiong Sun Yat-sen University, Institute of Logic & Cognition and Department of Philosophy Follow this and additional works at: https://scholar.uwindsor.ca/ossaarchive Part of the Philosophy Commons Xiong, Minghui, "Confucian philosophical argumentation skills" (2013). OSSA Conference Archive. 180. https://scholar.uwindsor.ca/ossaarchive/OSSA10/papersandcommentaries/180 This Paper is brought to you for free and open access by the Conferences and Conference Proceedings at Scholarship at UWindsor. It has been accepted for inclusion in OSSA Conference Archive by an authorized conference organizer of Scholarship at UWindsor. For more information, please contact [email protected]. Confucian philosophical argumentation skills MINGHUI XIONG Institute of Logic & Cognition and Department of Philosophy Sun Yat-sen University 135 Xingang West Road, Guangzhou, Guangdong, 510275 China [email protected] ABSTRACT: Becker argued Confucianism lacked of argumentation, dialogue and debate. However, Becker is wrong. First, the purpose of philosophical argumentation is to justify an arguer’s philosophical standpoints. Second, both Confucius’ Analects and Mencius’ Mencius were written in forms of dialogues. Third, the content of each book is the recorded utterance and the purpose of dialogue is to persuade its audience. Finally, after Confucius, Confucians’ works have either argued for those unjustified standpoints or re-argued about some justified viewpoints in the Analects. KEYWORDS: Becker, Confucianism, argumentation, Confucius, Mencius 1. INTRODUCTION Confucianism is sometimes viewed as philosophy, and sometimes as religion. As a kind of religion, Confucianism has been the most prevalent and influential ones in China. -
1 Paradoxes in the School of Names1 Chris Fraser University of Hong
1 Paradoxes in the School of Names1 Chris Fraser University of Hong Kong Introduction Paradoxes are statements that run contrary to common sense yet seem to be supported by reasons and in some cases may turn out to be true. Paradoxes may be, or may entail, explicit contradictions, or they may simply be perplexing statements that run beyond or against what seems obviously correct. They may be proposed for various reasons, such as to overturn purportedly mistaken views, to illustrate problematic logical or conceptual relations, to reveal aspects of reality not reflected by received opinion, or simply to entertain. In the Western philosophical tradition, the earliest recognized paradoxes are attributed to Zeno of Elea (ca. 490–430 B.C.E.) and to Eubulides of Miletus (fl. 4th century B.C.E.). In the Chinese tradition, the earliest and most well-known paradoxes are ascribed to figures associated with the “School of Names” (ming jia 名家), a diverse group of Warring States (479–221 B.C.E.) thinkers who shared an interest in language, logic, and metaphysics. Their investigations led some of these thinkers to propound puzzling, paradoxical statements such as “Today go to Yue but arrive yesterday,” “White horses are not horses,” and “Mountains and gorges are level.” Such paradoxes seem to have been intended to highlight fundamental features of reality or subtleties in semantic relations between words and things. Why were thinkers who advanced paradoxes categorized as a school of “names”? In ancient China, philosophical inquiry concerning language and logic focused on the use of “names” (ming 名, also terms, labels, or reputation) and their semantic relations to “stuff” (shi 實, also objects, features, events, or situations). -
1 Paradoxes in the School of Names1 Chris Fraser University of Hong
1 Paradoxes in the School of Names1 Chris Fraser University of Hong Kong Introduction Paradoxes are statements that run contrary to common sense yet seem to be supported by reasons and in some cases may turn out to be true. Paradoxes may be, or may entail, explicit contradictions, or they may simply be perplexing statements that run beyond or against what seems obviously correct. They may be proposed for various reasons, such as to overturn purportedly mistaken views, to illustrate problematic logical or conceptual relations, to reveal aspects of reality not reflected by received opinion, or simply to entertain. In the Western philosophical tradition, the earliest recognized paradoxes are attributed to Zeno of Elea (ca. 490–430 B.C.E.) and to Eubulides of Miletus (fl. 4th century B.C.E.). In the Chinese tradition, the earliest and most well-known paradoxes are ascribed to figures associated with the “School of Names” (ming jia 名家), a diverse group of Warring States (479–221 B.C.E.) thinkers who shared an interest in language, logic, and metaphysics. Their investigations led some of these thinkers to propound puzzling, paradoxical statements such as “Today go to Yue but arrive yesterday,” “White horses are not horses,” and “Mountains and gorges are level.” Such paradoxes seem to have been intended to highlight fundamental features of reality or subtleties in semantic relations between words and things. Why were thinkers who advanced paradoxes categorized as a school of “names”? In ancient China, philosophical inquiry concerning language and logic focused on the use of “names” (ming 名, also terms, labels, or reputation) and their semantic relations to “stuff” (shi 實, also objects, features, events, or situations). -
An Introduction to Hanfei's Political Philosophy
An Introduction to Hanfei’s Political Philosophy An Introduction to Hanfei’s Political Philosophy: The Way of the Ruler By Henrique Schneider An Introduction to Hanfei’s Political Philosophy: The Way of the Ruler By Henrique Schneider This book first published 2018 Cambridge Scholars Publishing Lady Stephenson Library, Newcastle upon Tyne, NE6 2PA, UK British Library Cataloguing in Publication Data A catalogue record for this book is available from the British Library Copyright © 2018 by Henrique Schneider All rights for this book reserved. No part of this book may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without the prior permission of the copyright owner. ISBN (10): 1-5275-0812-9 ISBN (13): 978-1-5275-0812-5 TABLE OF CONTENTS Preface ....................................................................................................... vii Chapter One ................................................................................................. 1 Introduction – Hanfei, Legalism, Chinese Philosophy Chapter Two .............................................................................................. 27 Methodology – Reading Hanfei as a “Social Scientist”? Chapter Three ............................................................................................ 43 History – If Unimportant, Why Look at the Past? Chapter Four .............................................................................................. 65 -
Early Chinese Philosophy
Syllabus for a 13-week Course on Classical Chinese Philosophy Textbooks: • Philip J. Ivanhoe and Bryan W. Van Norden, trans., Readings in Classical Chinese Philosophy, 2nd ed. (Indianapolis: Hackett Publishing, 2005). • Edward G. Slingerland, trans., Confucius: Analects, with Selections from Traditional Commentaries (Indianapolis: Hackett Publishing, 2003). • Bryan W. Van Norden, Introduction to Classical Chinese Philosophy (Indianapolis: Hackett Publishing, 2011). Week 1 Topic: Methodology and Historical Context. Readings • Appendix A: Hermeneutics, or How to Read a Text, in Introduction to Classical Chinese Philosophy. • Introduction, in Readings in Classical Chinese Philosophy, 2nd ed. • Chapter 1: The Historical Context, in Introduction to Classical Chinese Philosophy. Optional Readings: • Master Sun's Art of War, Philip J. Ivanhoe, trans. (Indianapolis: Hackett Publishing, 2011). Week 2 Topic: Kongzi (Confucius) and Confucianism Readings: • Chapter 2: Kongzi and Confucianism, in Introduction to Classical Chinese Philosophy. • Kongzi (Confucius), The Analects, in Readings in Classical Chinese Philosophy, 2nd ed. • Confucius: Analects, Edward Slingerland, trans., especially Books 3-15. Optional Readings: • A.R. Radcliffe-Brown, "Religion and Society." Week 3 Topic: Approaches to Interpreting Kongzi (Confucius) Readings: • Chapter 3: Kongzi and Virtue Ethics, in Introduction to Classical Chinese Philosophy. • Appendix C: Kongzi as Systematic Philosopher, in Introduction to Classical Chinese Philosophy. Optional Readings: • David Jones, -
Classical Chinese Logic
Philosophy Compass (2015): 1–9, 10.1111/phc3.12226 Classical Chinese Logic Jana S. Rošker* University of Ljubljana Abstract The present article provides an introduction to classical Chinese logic, a term which refers to ancient dis- courses that were developed before the arrival of significant external influences and which f lourished in China until the first unification of China, during the Qin Dynasty (221 BC). Taking as its premise that logic implies both universal and culturally conditioned elements, the author describes the historical back- ground of Chinese logic, the main schools of Chinese logical thought, the current state of research in this area and the crucial concepts and methods applied in classical Chinese logic. The close link between Chinese logic and the Chinese language is also stressed. 1. Introduction Is logic a universal discipline, which means there is only one kind of logic? Or is it culturally conditioned, with many different logical systems? The answer depends on how we define log- ical reasoning. If we follow the narrow definition, which identifies or equates logic with the logical concepts, categories and methods that were developed in what we can call the Aristote- lian or Stoic tradition, we could conclude that in traditional and pre-modern China, there was no logic.1 But if logic is instead understood as a rational form of reasoning focused on valid ar- gumentation and its principles, many different approaches are possible. Furthermore, like hu- man language, logical propositions imply both universal as well as culturally conditioned elements. While the ability to express the perceived reality by means of linguistic terms and structures is one of the most basic and distinctive features of humanity, this common feature has evolved in countless different ways in different cultures, with each distinct language empha- sizing different patterns of reasoning. -
Lecture 10 the Pre-Qin School of Names and Their Thought
Lecture 10 The Pre-Qin School of Names and Their Thought The thought of the pre-Qin School of Names [mingjia, also translated Logicians, Debaters, Nominalists] was not as tidy nor as systematic as Confucianism, Mohism, Daoism, or Legalism. Unlike them, it was not directed at the exhaustion of Zhou culture, and so not directly related to Zhou [1122?-255 BCE] culture. When the Confucians, Mohists, Daoists, and Legalists articulated their philosophy, they automatically brought up questions discussed by the School of Names . Thus the School of Names was a derivative and the immediate occasion of their derivation was indirectly related to the exhaustion of Zhou culture. This immediate occasion was what Confucius called “rectifying names/terms” [zheng-ming]. By the time of the Spring and Autumn [722-481 BCE] and Warring States [480-222 BCE] periods, Zhou culture had become difficult to sustain because of the corruption of the nobility and the increasing complexity of society. In other words, the aristocracy was no longer able to maintain the ritual, music, and institutions, names [i.e., titles and ranks], ritual implements, measures, and numbers institutionalized by the Duke of Zhou [Zhou Gong,12th cent. BCE]. Once the nobility degenerated, it was unavoidable that name and substance/actuality, as well as names and implements (mingqi名器), became at odds with one another and disordered. “Name and substance at odds and confused” [mingshi guailuan名實乖亂] refers to what the Analects [Lunyu] described as “The ruler not being ruler, the minister not being minister, the father not being father, the son not being son.”1 He who occupies the position of a ruler has a ruler's name and should also have the substance of a ruler, namely virtue. -
To Become a Sage-King in Huainanzi
TO BECOME A SAGE-KING IN HUAINANZI by DANIEL SUNGBIN SOU (Under the Direction of Russell Kirkland) ABSTRACT This paper explains the method for becoming a “sage-king” in Huainanzi, which is the main purpose of the text according to its editor, King Liu An. The authors of Huainanzi present two methods of self-cultivation: (a) nourishing the physical body by breath-cultivation and stretching techniques and (b) “cultivating the heart-mind,” which leads one to shenming, “spiritual brightness,” a state in which one’s psychological state is identical to the Dao. Along with self-cultivation, non-action or non-government is also required. As the process of inner cultivation aligns oneself with the Dao, non-action or non-government emulates the Dao. Yin, “adaptability,” is the main method for the latter and is practiced based on self-cultivation. According to Huainanzi, one must achieve both to become the ideal leader. INDEX WORDS: Huainanzi, Self-cultivation, Non-action, Non-government, Sage-king, Adaptability, Spiritual brightness. TO BECOME A SAGE-KING IN HUAINANZI by DANIEL SUNGBIN SOU B.A., Korea University, South Korea, 2000 B.A., Sung Kyun Kwan University, South Korea, 1998 A Thesis Submitted to the Graduate Faculty of The University of Georgia in Partial Fulfillment of the Requirements for the Degree MASTER OF ARTS ATHENS, GEORGIA 2006 © 2006 Daniel Sungbin Sou All Rights Reserved TO BECOME A SAGE-KING IN HUAINANZI by DANIEL SUNGBIN SOU Major Professor: Russell Kirkland Committee: Carolyn Jones Medine Ari Daniel Levine Electronic Version Approved: Maureen Grasso Dean of the Graduate School The University of Georgia August 2006 DEDICATION Over the 2 years I have been writing this thesis, I have received support from so many people that I can hardly mention all of them individually. -
The Teacup Media History of Chinese Philosophy 9-Part Series Presented by Laszlo Montgomery
The Teacup Media History of Chinese Philosophy 9-Part Series Presented by Laszlo Montgomery Timeline of Chinese Philosophers @LaszloCHP teacup.media Name 名字 When Dynasty Elsewhere Yuzi 鬻⼦ c.1100 BCE 周 Zhou Sima Tan’s 6 Schools of Thought Guan Zhong 管仲 720 - 645 BCE 论六家要旨 Lùn Liùjiā Yàozhî Confucius Laozi ⽼⼦ ? - 531 BCE Pythagoras 570-495 BCE 孔⼦ Deng Xi 邓析 545 - 501 BCE Kôngzî Confucius 孔⼦ 551 - 479 BCE Gautama Buddha 563-480 BCE Sunzi 孙⼦ 544 - 496 BCE Mozi 墨⼦ 470 - 391 BCE Socrates 469-399 BCE 1. Confucianism 儒家 Rú Jiā Liezi 列⼦ 450 - 375 BCE Democritus 450-370 BCE 2. Daoism 道家 Dào Jiā Yang Zhu 杨朱 440 - 360 BCE Plato 427-347 BCE 3. Legalism 法家 Fâ Jiā 4. Mohism 墨家 Mò Jiā Shen Buhai 申不害 400 - 337 BCE 5. School of Names 名家 Míng Jiā 6. Yin Yang School 阴阳家 Yīnyáng Jiā 13 Confucian Classics Shang Yang 商鞅 390 - 338 BCE Aristotle 384-322 BCE ⼗三经 Shísànjīng Hui Shi 惠施 370 - 310 BCE Mengzi 孟⼦ 372 - 289 BCE 1. I Ching / The Book of Changes 易经 Yìjīng 2. The Classic of History 书经 Shūjīng Zhuangzi 庄⼦ 369 - 286 BCE 3. The Classic of Poetry 诗经 Shījīng 4. Rites of Zhou 周礼 Zhōulî Shen Dao 慎到 350 - 275 BCE Epicurus 341-270 BCE 5 Founders of Neo-Confucianism Yílî 5. Rites and Ceremonies 仪礼 Gongsun Long 公孙⻰ 325 - 250 BCE Zeno 333-264 BCE 宋明理学 6. The Classic of Rites 礼记 Lîjì Sòng Míng Lîxué 7. The Commentary of Zuo 左传 Zuô Zhuàn Zou Yan 邹衍 305 - 240 BCE 8.