Report Title - p. 1 of 814 Report Title Adamson, Robert (Glasgow 1852-1902 Glasgow) : Philosoph, Professor of Philosophy and Political Economy, Owens College, Manchester ; Professor of Logic and Rhetoric, University of Glasgow Bibliographie : Autor 1942 [Adamson, Robert]. Feixide sheng ping ji qi zhe xue. Adanxun zhu ; Jiang Tianji yi. (Chongqing : Du li chu ban she, 1942). (Xian dai zhe xue cong shu). Übersetzung von Adamson, Robert. Fichte. (Edinburgh : William Blackwood, 1881). (Philosophical classics for English readers). [WC] Adler, Mortimer = Adler, Mortimer Jerome (New York, N.Y. 1902-2001 San Mateo, Calif.) : Philosoph, Schriftsteller Bibliographie : Autor 1988 [Adler, Mortimer ; Van Doren, Charles]. Xi fang si xiang bao ku. Modimo Aidele, Cha'ersi Fanduolun bian ; "Xi fang si xiang bao ku" bian wei hui yi bian. (Changchun : Jilin ren min chu ban she, 1988). Übersetzung von Adler, Mortimer ; Van Doren, Charles. Great treasury of Western thought : a compendium of important statements on man and his institutions by the great thinkers in Western history. (New York, N.Y. : Bowker, 1977). [WC] Allison, Henry E. (um 1990) : Professor of Philosophy, Boston University Bibliographie : Autor 2001 [Allison, Henry E.]. Kangde de zi you li lun. Chen Huping yi. (Shenyang : Liaoning jiao yu chu ban she, 2001). (Jian qiao ji cui). Übersetzung von Allison, Henry E. Kant’s theory of freedom. (Cambridge : Cambridge University Press, 1990). [WC] Ayer, Alfred Jules (London 1910-1989 London) : Philosoph Bibliographie : Autor 1964 Xi fang xian dai zi chan jie ji zhe xue lun zhu xuan ji. Hong Qian zhu bian. (Beijing : Shang wu yin shu guan, 1964). ! [Choix d'oeuvres philosophiques d'auteurs "bourgeois" contemporains : Arthur Schopenhauer, Friedrich Nietzsche, Ernst Mach, Wilhelm Windelband, Paul Natorp, Francis Herbert Bradley, Josiah Royce, Richard Kroner, William James, John Dewey, Bertrand Russell, Ludwig Wittgenstein, Moritz Schlick, Rudolf Carnap, Alfred Jules Ayer, Karl Raymund Popper, Martin Heidegger, Jean-Paul Sartre, Jacques Maritain, Joseph Maria Bochenski, Auguste Comte]. [WC] 1982 [Ayer, A.J.]. Shi ji de zhi zhe : Luosu. Chen Weiping yi. (Taibei : Yun chen wen hua shi ye gu fen you xian gong si, 1982). (Dang dai xue shu ju bo da xi. Zhe xue). Übersetzung von Ayer, A.J. Russell. (London : Fontana, 1972). (Modern masters). = Bertrand Russell. (New York, N.Y. : Viking Press, 1972). "#$% : &' [WC] Report Title - p. 2 of 814 1983 [Ayer, Alfred Jules]. Xiumo. Li Ruiquan yi. (Taibei : Lian jing chu ban shi ye gong si, 1983). (Xi fang si xiang jia yi cong ; 7). Übersetzung von Ayer, A[lfred] J[ules]. Hume. (New York, N.Y. : Hill and Wang, 1980). () [WC] 1990 [Ayer, Alfred Jules]. Xiumo. Aiyeer zhu ; Zeng Fuxing, Zheng Ying yi ; Zheng Hangsheng jiao. (Beijing : Zhongguo she hui ke xue chu ban she, 1990). (Wai guo zhu ming si xiang jia yi cong). Übersetzung von Ayer, A[lfred] J[ules]. Hume. (New York, N.Y. : Hill and Wang, 1980). () [WC] Bibliographie : erwähnt in 1987 [Charlesworth, M.J.]. Zhe xue de huan yuan : zhe xue yu yu yan fen xi. Maikesiwei Yuehan Chaersiwosi zhu ; Tian Xiaochun yi. (Chengdu : Sichuan ren min chu ban she, 1987). (Zou xiang wei lai cong shu). Übersetzung von Charlesworth, M.J. Philosophy and linguistic analysis. (Pittsburgh : Duquesne University, 1959). *+ : ,-./0 [Enthält] : George Edward Moore : common sense and analysis. Bertrand Russell : logical form and the ideal language. Ludwig Wittgenstein : the limits of language and the language game. A.J. Ayer : the verification principle. The Cambridge school : therapeutic analysis. The Oxford school : the philosophy of ordinary language. Conclusion and evaluation. [WC] Ayers, Michael = Ayers, Michael Richard (1935-) : Englischer Philosoph, Professor of Philosophy University of Oxford Bibliographie : Autor 1999 [Ayers, Michael]. Luoke. Maike Aiersi zhu ; Chen Ruilin yi. (Taibei : Mai tian chu ban gong si, 1999). (Yue dou zhe xue jia ; 3). Übersetzung von Ayers, Michael. Locke. Vol. 1-2. (London : Routledge, 1991). Vol. 1 : Epistemology. Vol. 2 : Ontology. 12 [WC] Babbitt, Irving (Dayton, Ohio 1865-1933 Cambridge, Mass.) : Professor of French Literature, Harvard University, Literaturkritiker, Philosoph Biographie 1891-1933 Irving Babbitt and China : general. 1960 Harry Levin (Professor of Comparative Literature Harvard University) : Babbitt was keenly interested in Christianity, utterly fascinated by Buddhism, and probably most sympathetic to secular creeds of Confucius. Report Title - p. 3 of 814 1965 Chang Hsin-hai : Early in his academic career, Babbitt demonstrated the fallacy in the fashionable 'scientific' approach to literature, pointing out that the aim in studying literature was not facts but a well-rounded and meaningful view of life. For this reason, Babbitt had extended his study in India and China, where, he felt sure, the great thinkers must have faced the same perennial questions that have baffled the Western world. He studied Buddhism and Confucianism not from idle curiosity but to find out what answers they had to offer in comparison with Western literature. He found the synthesis he preached and taught at Harvard for the rest of his life. If the young people from the Orient were attracted to Babbitt, Babbitt was certainly also attracted to the Orient. In working out his humanistic view, he felt that he was reinforced at every turn by the basic thoughts of two towering men : Buddha and Confucius. When more than ever a true understanding between East and West can well mean the survival of the human race, Babbitt's approach is tremendously important for three reasons : 1. It considers the romantic attitude towards the East, fashionable in Western scholarship from the beginning of the nineteenth century, as not only false, but also misleading and dangerous. 2. Babbitt was not interested in regarding the East and West merely as two different spheres of human experience, and, because different, incapable of mutual assistance. He realized the disparity in circumstance under which each had developed, but he found that, in the search for human values, the two sections of mankind had come to much the same conclusions. He believed that basically Christianity and Aristotelianism, on the one side, and Buddhism and Confucianism, on the other, are mutually illuminating and thus indispensable to each other. 3. In his insistence on values, Babbitt showed unusual powers of critical discrimination. Babbitt knew that the East has known as many different types of thought as the West, and he believed that the modern scholar should develop a sense of critical appraisal, and know the areas of argument for formulating a sound view of life. He found a whole trend of Rousseauistic thought in the naturalistic views of Lao-tse and Chuang-tse, which he wholly rejected. In looking at the Eastern landscape, Babbitt did not enjoy the nebulous vision of a Schopenhauer or even of an Emerson. He saw its clear, bold outlines, its mountains as well as its valleys. His fine sense of discrimination is nowhere expressed more clearly. Babbitt did not perhaps feel as much at home in Confucianism as he did in early Biddhism for the simple reason that, while he knew Pali at first hand, his knowledge of Chinese thought was derived from translations that did not adequately convey the original flavor. The patient labours of James Legge are praiseworthy, but the must have often made Babbitt and others, wonder how so apparently uninspired a doctrine could have held any people for any length of time. Why is it that, for so long a period, people not only in China, but also in Japan, in Korea, in Vietnam, and in the lands neighbouring China, willingly, without coercion have taken to the so-called 'mundane' ideas of Confucius as ducks to water ? Babbitt tried hard to answer this question. Why is it that the people who believe in Confucianism are so widely tolerant ? Hinduism, too, is tolerant, and so, for that matter, is Buddhism. But the fact that Buddhism barely enjoyed a history of 1000 years in the land of its birth, was very disturbing. If weakened by alien ideas, how is that Confucianism managed to remain unassailable through the millennia ? Buddhism itself made a mighty assault, only to find that all it succeeded in doing was to produce a Chu Hsi (died 1200), who brought Buddhism within the crucible of Confucianism. If Hegel was right, Babbitt argued, that Western man could find nothing in Confucius that had not been said. The fact was, that Confucius gave central place to an idea 'which is almost entirely absent, not only from Cicero, but also from Aristotle, who may be considered as the most important of occidental humanists – the idea, namely, of humility or of submission to the will of Heaven. For this reason, Babbitt placed Confucius in the same category as Christ, even though 'his kingdom is very much of this world'. Confucius was humble not only to the will of Heaven, Babbitt added, but also in his attitude towards the sages of old. Babbitt relied on the considered judgment of Edouard Chavannes. Babbitt felt he understood the secret of Confucius. For him, as for Confucius, the ultimate test of any sound scholarship or leadership is the character that it produces, and the strength of Report Title - p. 4 of 814 that character cannot be achieved without rigid self-discipline, rooted in humility and the law of measure. Babbitt understood the Confucian spirit, unfalteringly, and basically. In Buddhism, he found the answer to his deeper yearnings, combining it with Confucianism to produce the humanism he taught and lived with intellectual fervor and spiritual calm. 1974 Hou Chien : Not being a professional sinologist, Babbitt culled the Chinese only for what he could use to support his general philosophical position claimed to be founded upon universal human experience. Practically all the Chinese students who came into contact with Babbitt admired him for his scholarship and moral earnestness.