DOCSLIB.ORG

Studies in Early Modern and Modern Chinese Philosophy*

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Studies in Early Modern and Modern Chinese Philosophy* Chapter 7 Studies in Early Modern and Modern Chinese Philosophy* Translated by Joanna Guzowska 7.1 Research in Early Modern Philosophy Western intellectual culture made its way into China after 1840, in the wake of Western military and economic expansion. It had an immense impact on Chinese politics, society, and lifestyle as well as the Chinese mode of think- ing and worldview. However, its influence on philosophical thought came relatively late—early modern Chinese philosophy, best represented by Kang Youwei 康有为, Liang Qichao 梁启超, Tan Sitong 谭嗣同, and Sun Yat-sen 孙 中山, only formed in the 1870s. The philosophy of Kang Youwei, Liang Qichao, Tan Sitong, and Sun Zhongshan stemmed from their deep engagement with traditional Chinese philosophy and their innovative integration of elements borrowed from Western thought. Its goal was to respond to the grave sociopo- litical problems and global challenges faced by China at the time. Now, it marks the pinnacle of early modern Chinese philosophy and occupies an important place in the history of Chinese philosophy in general. As such, it has enjoyed much scholarly attention since the establishment of the People’s Republic of China in 1949. Research into Kang Youwei, Liang Qichao, Tan Sitong, and Sun Zhongshan’s thought following 1949 can be divided into two stages: the early stage between 1949 and 1980, and the late stage from 1980 until the present. Most scholarly work in the early stage was completed in the 1950s and 1960s, as academic re- search was put on pause during the period of the Cultural Revolution. As is well known, Kang Youwei, Liang Qichao, Tan Sitong, and Sun Zhongshan were not only prominent philosophers but also eminent politicians and social activists whose impact on the history of early modern and modern China can * Translator’s note: I use the expression “early modern” to translate the Chinese term jindai (近代) which refers to the period between the Opium Wars and the 1919 May Fourth Movement. The term “modern” is used to render xiandai 现代. © koninklijke brill nv, leiden, 2018 | doi 10.1163/9789004360495_009 308 Chapter 7 hardly be overstated. Their intellectual output has been studied extensively over the last sixty years. However, the relevant research has mostly been car- ried out from the historical and political perspective. Here, the discussion will be restricted to its philosophical dimension. The main works on Kang Youwei written in the early stage include: Li Zehou’s 李泽厚 Kang Youwei Tan Sitong Sixiang Yanjiu 康有为谭嗣同思想 • 研究 [A Study of Kang Youwei and Tan Sitong’s Thought] (Shanghai: Shanghai People’s Press, 1958); He Shuangsheng’s 何双生 Kang Youwei 康有为 (Beijing: Zhonghua shuju, • 1959); Song Yunbin’s 宋云彬 Kang Youwei 康有为 (Beijing: SDX Joint Publishing, • 1955); and Shen Yunlong’s 沈云龙 Kang Youwei Pingzhuan 康有为评传 [A Critical • Biography of Kang Youwei] (Beijing: Biographical Literature Publishing House, 1978). The last three books focus on Kang’s life and touch on his philosophical thought only indirectly. The first work to engage in an extensive study of Kang’s intellectual output was Li Zehou’s Kang Youwei Tan Sitong Sixiang Yanjiu. It is based on a series of articles dedicated to Kang Youwei’s philo- sophical thought published by Li around 1957 in Philosophical Researches, the Journal of Literature, History and Philosophy, and Xin Jianshe. The book pro- vides an overall discussion of Kang’s notion of “original qi” (yuan qi lun 元气 论), his naturalist conception of human nature (ziran renxing lun 自然人性 论), his philosophy of the Three Stages of History (gong yang san shi 公羊三 世), his utopian vision of Great Unity (da tong 大同), and his political ideal of Traditionally Embedded Reform (tuo gu gai zhi 托古改制). In the book, Li suggests that Kang’s original qi (which spans electricity and ether, on the one hand, and hun 魂 spirit, knowledge, and humaneness, on the other) is a mixture of materialism and idealism. Li admits that Kang’s conception of human nature, as well as his political and historical thought, is anti-feudal but he also highlights its bourgeois utopianism and superficiality. It is now apparent that Li, like others, applied the materialism-versus-idealism frame- work and the method of class analysis in his discussion of Kang Youwei’s philosophy. However, he did so with more flexibility and combined it with textual research and analysis, which yielded a relatively persuasive whole. Li’s scholarship on Kang Youwei may be said to reflect the research quality of the period. Apart from specialized literature, Zhongguo Sixiang Tongshi 中国思想通史 [A General History of Chinese Thought], edited by Hou Wailu .
Load more

Recommended publications
  • Studies in Central & East Asian Religions Volume 9 1996
    Studies in Central & East Asian Religions Volume 9 1996 CONTENTS Articles Xu WENKAN: The Tokharians and Buddhism……………………………………………... 1 Peter SCHWEIGER: Schwarze Magie im tibetischen Buddhismus…………………….… 18 Franz-Karl EHRHARD: Political and Ritual Aspects of the Search for Himalayan Sacred Lands………………………………………………………………………………. 37 Gabrielle GOLDFUβ: Binding Sūtras and Modernity: The Life and Times of the Chinese Layman Yang Wenhui (1837–1911)………………………………………………. 54 Review Article Hubert DECLEER: Tibetan “Musical Offerings” (Mchod-rol): The Indispensable Guide... 75 Forum Lucia DOLCE: Esoteric Patterns in Nichiren’s Thought…………………………………. 89 Boudewijn WALRAVEN: The Rediscovery of Uisang’s Ch’udonggi…………………… 95 Per K. SØRENSEN: The Classification and Depositing of Books and Scriptures Kept in the National Library of Bhutan……………………………………………………….. 98 Henrik H. SØRENSEN: Seminar on the Zhiyi’s Mohe zhiguan in Leiden……………… 104 Reviews Schuyler Jones: Tibetan Nomads: Environment, Pastoral Economy and Material Culture (Per K. Sørensen)…………………………………………………………………. 106 [Ngag-dbang skal-ldan rgya-mtsho:] Shel dkar chos ’byung. History of the “White Crystal”. Religion and Politics of Southern La-stod. Translated by Pasang Wangdu and Hildegard Diemberger (Per K. Sørensen)………………………………………… 108 Blondeau, Anne-Marie and Steinkellner, Ernst (eds.): Reflections of the Mountains. Essays on the History and Social Meaning of the Cult in Tibet and the Himalayas (Per K. Sørensen)…………………………………………………………………………. 110 Wisdom of Buddha: The Saṃdhinirmocana Mahāyāna Sūtra (Essential Questions and Direct Answers for Realizing Enlightenment). Transl. by John Powers (Henrik H. Sørensen)………………………………………………. 112 Japanese Popular Deities in Prints and Paintings: A Catalogue of the Exhibition (Henrik H. Sørensen)…………………………………………………………………………. 113 Stephen F. Teiser, The Scripture on the Ten Kings and the Making of Purgatory in Medieval Chinese Buddhism (Henrik H.
    [Show full text]
  • Modernism in Practice: Shi Zhecun's Psychoanalytic Fiction Writing
    Modernism in Practice: Shi Zhecun's Psychoanalytic Fiction Writing Item Type text; Electronic Thesis Authors Zhu, Yingyue Publisher The University of Arizona. Rights Copyright © is held by the author. Digital access to this material is made possible by the University Libraries, University of Arizona. Further transmission, reproduction, presentation (such as public display or performance) of protected items is prohibited except with permission of the author. Download date 26/09/2021 14:07:54 Link to Item http://hdl.handle.net/10150/642043 MODERNISM IN PRACTICE: SHI ZHECUN’S PSYCHOANALYTIC FICTION WRITING by Yingyue Zhu ____________________________ Copyright © Yingyue Zhu 2020 A Thesis Submitted to the Faculty of the DEPARTMENT OF EAST ASIAN STUDIES In Partial Fulfillment of the Requirements For the Degree of MASTER OF ARTS In the Graduate College THE UNIVERSITY OF ARIZONA 2020 THE UNIVERSITY OF ARIZONA GRADUATE COLLEGE As members of the Master’s Committee, we certify that we have read the thesis prepared by Yingyue Zhu, titled MODERNISM IN PRACTICE: SHI ZHECUN’S PSYCHOANALYTIC FICTION WRITING and recommend that it be accepted as fulfilling the dissertation requirement for the Master’s Degree. Jun 29, 2020 _________________________________________________________________ Date: ____________ Dian Li Fabio Lanza Jul 2, 2020 _________________________________________________________________ Date: ____________ Fabio Lanza Jul 2, 2020 _________________________________________________________________ Date: ____________ Scott Gregory Final approval and acceptance of this thesis is contingent upon the candidate’s submission of the final copies of the thesis to the Graduate College. I hereby certify that I have read this thesis prepared under my direction and recommend that it be accepted as fulfilling the Master’s requirement.
    [Show full text]
  • Redalyc.A HUNDRED YEAR's CELEBRATION of THE
    Historia Constitucional E-ISSN: 1576-4729 [email protected] Universidad de Oviedo España Guohua, Jiang A HUNDRED YEAR’S CELEBRATION OF THE CONSTITUTIONAL PRACTICE IN THE LATE QING DYNASTY (a discussion on the political compromise of the Constitutional Practice in the Late Qing Dynasty) Historia Constitucional, núm. 9, septiembre-, 2008, pp. 341-371 Universidad de Oviedo Oviedo, España Disponible en: http://www.redalyc.org/articulo.oa?id=259027580016 Cómo citar el artículo Número completo Sistema de Información Científica Más información del artículo Red de Revistas Científicas de América Latina, el Caribe, España y Portugal Página de la revista en redalyc.org Proyecto académico sin fines de lucro, desarrollado bajo la iniciativa de acceso abierto A HUNDRED YEAR’S CELEBRATION OF THE CONSTITUTIONAL PRACTICE IN THE LATE QING DYNASTY (a discussion on the political compromise of the Constitutional Practice in the Late Qing Dynasty) Jiang-Guohua INDEX: I. INTRODUCTION.- II. THE COMPROMISE BETWEEN THE INSTITUTIONAL REFORMERS AND THE CONSTITUTIONALISTS.- 1. The Original Opinion of the Institutional Reformers.- 2. The advocacy of constitutionalists.- 3. The decision to investigate constitutional politics abroad.- III. THE COMPROMISE BETWEEN PRO-CONSTITUTIONALIST AND ANTI-CONSTITUTIONALIST.- 1. The Pro-constitutionalist promoted the Constitutional Practice positively.- 2. The Engagement between Pro-constitutionalists and Anti-constitutionalist.- 3. The Issue of the Imperial Edict to Imitative Constitutionalism.- IV. THE COMPROMISE BETWEEN THE AUTHORITY AND THE CONSTITUTIONALISTS.- 1. The Constitutional Preparation made by the Qing Court.- 2. The Instigations of the Constitutionalists among the People.- 3. The Birth of the Outline of Imperial Constitution.- V. THE COMPROMISE BETWEEN THE CONSTITUTIONAL CONSERVATISM AND THE CONSTITUTIONAL RADICALISM.- 1.
    [Show full text]
  • Research Article
    Research Article Journal of Global Buddhism 10 (2009): 323-374 The Power of Interconnectivity: Tan Sitong's Invention of Historical Agency in Late Qing China Hung-yok Ip Milam Hall, Department of History Oregon State University Corvallis OR 97331 [email protected] Copyright Notes: Digital copies of this work may be made and distributed provided no charge is made and no alteration is made to the content. Reproduction in any other format with the exception of a single copy for private study requires the written permission of the author. All enquries to: http://www.globalbuddhism.org ISSN 1527-6457 Journal of Global Buddhism / 323 Research Article The Power of Interconnectivity: Tan Sitong's Invention of Historical Agency in Late Qing China Hung-yok Ip Milam Hall, Department of History Oregon State University Corvallis OR 97331 [email protected] Abstract To explore how Chinese Buddhists acted as trailblazers of Engaged Buddhism, I shall analyze a late nineteenth-century thinker, Tan Sitong 譚嗣同 (1865–1898). The focus of my analysis is his masterpiece, Renxue 仁學. From his position of Buddhist eclecticism, Tan discoursed at length on non-differentiation as the truth of the universe to reflect on the creative disposition of human agency. He described in Renxue how this disposition would contribute to the agendas defining Chinese modernity. In addition, discussing the meanings of non-differentiation, Tan also generalized about the nature of the human agency he attempted to advocate: while he perceived the human agency blessed with a non-differentiating mindset as an omnipotent history-making force, he also argued that it did not confer upon its owner the status of world savior.
    [Show full text]
  • History, Background, Context
    42 History, Background, Context The history of the Qing dynasty is of course the history of hundreds upon hundreds of millions of people. The volume, density, and complexity of the information contained in this history--"history" in the sense of the totality of what really happened and why--even if it were available would be beyond the capacity of any single individual to comprehend. Thus what follows is "history" in another sense--a selective recreation of the past in written form--in this case a sketch of basic facts about major episodes and events drawn from secondary sources which hopefully will provide a little historical background and allow the reader to place Pi Xirui and Jingxue lishi within a historical context. While the history of the Qing dynasty proper begins in 1644, history is continuous. The Jurchen (who would later call themselves Manchus), a northeastern tribal people, had fought together with the Chinese against the Japanese in the 1590s when the Japanese invaded Korea. However in 1609, after a decade of increasing military strength, their position towards the Chinese changed, becoming one of antagonism. Nurhaci1 努爾哈赤 (1559-1626), a leader who had united the Jurchen tribes, proclaimed himself to be their chieftain or Khan in 1616 and also proclaimed the 1See: ECCP, p.594-9, for his biography. 43 founding of a new dynasty, the Jin 金 (also Hou Jin 後金 or Later Jin), signifying that it was a continuation of the earlier Jurchen dynasty which ruled from 1115-1234. In 1618, Nurhaci led an army of 10,000 with the intent of invading China.
    [Show full text]
  • Different Translations and Contested Meanings: Motor for the 1911 Revolution in China When the Western Concept of 'Social' W
    Different Translations and Contested Meanings: Motor for the 1911 Revolution in China Hailong Tian Tianjin University of Commerce, Tianjin 300134, China Email: [email protected] When the Western concept of ‘social’ was introduced to China via Japan in about 1898, the Japanese words 社会 (pronounced as xiakayi) was directly adopted by the intellectuals and the concept of the social was translated as 社会 (pronounced as shèhuì) in the Chinese language. However, the indigenous Chinese characters 社会 did not have the same connotation as that carried by the Japanese words and, as a result, multiple meanings exist with the Chinese characters 社会 (shèhuì). What makes this complex situation more contestable was that the concept of the social was also translated as qún (群) by some other intellectuals. Similar situation happened with the translation of the Western concept of the economic as jīngjì (经济) which adopted the Japanese words 経済(kezai) and as shēngjì xué (生计学) which are traditional Chinese words. Though later shèhuì and jīngjì survived their respective counterparts and became standard translations in Chinese, the early different translations, together with the different connotations in each translation, indicate different interpretations of the concepts of the social and the economic given by intellectuals of different educational backgrounds. Drawing on the theories of conceptual history, this article examines a particular contest over concepts of the social and the economic, namely, the debate from 1905 to 1907 between two groups of intellectuals respectively represented by Sun Yet-san and Liang Qichao. In particular, the article investigates 1) how these two historical figures conceptualized the concepts of the social and the economic, 2) what are the potentials that determined their conceptualizations, and 3) in what way the conceptualizations served as a driving force for the 1911 revolution.
    [Show full text]
  • Integrating the Thought of Mencius and Xunzi and the Problem of Modernizing Chinese Society
    Journal of chinese humanities 6 (2020) 21–42 brill.com/joch Integrating the Thought of Mencius and Xunzi and the Problem of Modernizing Chinese Society Huang Yushun 黃玉順 Professor of Philosophy, Collaborative Innovation Center of Confucian Civilization, Shandong University, Jinan, China [email protected] Abstract How should people today deal with the teachings of Mencius 孟子 and Xunzi 荀子? This is a question of utmost importance in reviving Confucianism. The thought of Mencius and Xunzi has many inherent complexities and contradictions. After all, they have been revised, reconstituted, and reused alongside shifts in lifestyles and social struc- tures; their respective influence also waxed and waned accordingly. Xunzi’s teachings flourished during China’s transition from monarchical feudalism to imperial autocracy, an indication that Xunzi’s thinking has Legalist elements. The rulers in the imperial period adopted “sole veneration of Confucian learning” [du zun rushu 獨尊儒術], so the suspiciously Legalist teachings of Xunzi went into decline while the orthodox Confucian teachings of Mencius were on the rise. At the same time, Xunzi’s thought continued to play an important, perhaps even fundamental, role in hidden ways. This is the political path of being “openly Confucian, covertly Legalist” [yang ru yin fa 陽儒 陰法] practiced under autocratic authority. As Chinese society began to modernize, Xunzi’s teachings enjoyed a revival, revealing that some of its strains were compatible with modern Enlightenment ideas. Further, this modern revival of Xunzi occurred on the heels of a Confucian revival. The fact that the two then more or less continued to coexist indicates the need to rethink the two schools of thought in an integrated way.
    [Show full text]
  • Confucius and Chairman S Dismissed Confucius As a Feudal Ideologue Who Developing a Position S I I S Which Bolstered the Ruling Class
    C Abstract: C R R I The common impression is that Mao Zedong unrelentingly I Confucius and Chairman S dismissed Confucius as a feudal ideologue who developing a position S I I S which bolstered the ruling class. However, a careful study of Mao’s texts S on Confucius reveals a far more complex picture. This study provides & & Mao: Towards a Study a prolegomenon for a fuller study of “religion” and Chinese Marxism. It C C R begins with a brief account of the negative assessments of Confucius, R I followed by a number of examples of a positive appreciation. In order I of Religion and Chinese T T I to make sense of these two facets of Mao’s engagement, I argue for a I Q dialectical appropriation, taking my cue from Mao’s own observations. Q U U Marxism E This leads into a more detailed exegesis of his efforts to reread E Confucius within a dialectical materialist framework, with a focus on the V V O Doctrine of the Mean, ethics, and idealism itself. The result is nothing O L. L. 2 less than an effort to stand Confucius “on his feet.” 2 I I S Keywords: Mao Zedong; Confucius; dialectical materialism; S S Doctrine of the Mean; ethics; idealism. S Roland Boer U U E E #1 #1 So, Confucius is still useful sometimes after all. (Laughter.)1 Chairman Mao’s attitudes towards Confucius seem reasonably well-known: for Mao, he was the embodiment of out-dated feudalistic thought, the “spokesman of the decadent slave-owning aristocracy.”2 The contrast with today could not be sharper, when the study of Confucianism is fostered by the government – symbolised by the celebration of ten years of Confucius Institutes worldwide in 2014.
    [Show full text]
  • Carmen Meinert (Ed.) Traces of Humanism in China Tradition and Modernity
    From: Carmen Meinert (ed.) Traces of Humanism in China Tradition and Modernity June 2010, 210 p., 26,80 €, ISBN 978-3-8376-1351-3 Since discourses on humanistic traditions have so far largely been focused on European cultures, this volume attempts to open the field to counterparts within Chinese culture which, as a matter of fact, has a rich autochthonous tradition of humanism as well. The contributors explore Confucian and Dao- ist dimensions of humaneness in Chinese philosophy and history up to the first half of the 20th century, when Chinese and Western concepts of huma- nism first merged. This book addresses a non-sinological audience as well as specialists in this field and contributes to a non-eurocentric view on humanism history. Carmen Meinert (Dr. phil.), sinologist and tibetologist, currently works as a research fellow at the Institute of Advanced Studies in the Humanities (KWI) in Essen (Germany) and teaches at the University of Bochum. For further information: www.transcript-verlag.de/ts1351/ts1351.php © 2010 transcript Verlag, Bielefeld CONTENTS Foreword 7 Introduction: In Search of Humaneness in China 9 CARMEN MEINERT Confucian Statecraft in Early Imperial China 19 WEIZHENG ZHU Footprints in the Water. Assessment in the Zhuangzi 49 PAUL D’AMBROSIO Reconsidering Ren as a Basic Concept of Chinese Humanism 69 ACHIM MITTAG Negotiations of Humaneness and Body Politics in Historical Contexts 83 ANGELIKA C. MESSNER Human Equality in Modern Chinese Political Thought 103 DENNIS SCHILLING Inventing Humanism in Modern China 131 KE ZHANG Bibliography 151 Table of Chinese Dynasties 171 List of Chinese Characters 173 Indices (of Names and Subjects) 181 Authors 205 Foreword Our book series on “Being Human: Caught in the Web of Cultures ʊ Human- ism in the Age of Globalization” aims to inspire “an intercultural dialogue on humanity, culture, and values,” so we consider it a matter of self-under- standing to also present here the Chinese tradition of dealing with human- ity.
    [Show full text]
  • The Intentions of Zhang Zhidong and Tan Sitong's Guqin Philosophy
    Sun Xiaohui The Intentions of Zhang Zhidong and Tan Sitong’s Guqin Philosophy (Chinese Zither) as Well as the Political Preferences behind Abstract: This article begins with the Guqin score “The personal collection of Zhang’s in Nanpi county” once belonged to Zhang Zhidong which is now carefully stored in the library of Wuhan Conservatory of Music, it presented the music philosophy passes down in Zhang’s family and his relationships with his masters. Ji Xiaolan have gifted a treasuries Guqin of Li Qingzhao’s who lived in the Song Dynasty, this Guqin was then in the hand of Zhang’s maternal grandfather Jiang Ce. Zhang’s mother, a woman goes by the name Zhu was good at practicing. Zhang practiced the art of Guqin with a master in the field— Huang Mianzhi and who was crafty at making Guqin himself. As for Tan Sitong, his knowledge on Guqin all originated from Liuyang Guqin Style and Fig.1 The Guqin score found in Wuhan was heavily influenced by its philosophy—all knowledges must be useful for Conservatory of Music— “The personal the betterment of nation. He studied after Liu Renxi and Tang Shoutian, there collection of Zhang’s in Nanpi county”, Wuzhi Zhai (五知斋, Wuzhi House) score are two Guqin last till this day made by Tan named “thunder echo” (Can Lei) and “thunder burst” (Beng Ting). Tan Sitong had a different philosophy than Zhang Zhidong, he believed that the core value of bourgeois should be “To base on the form of ether then implement on love.” Whereas Zhang hold a stream of Guqin value that stress on peaceful mentality which enables him to reconcile the old and new forces in late Qing Dynasty.
    [Show full text]
  • THE CONCEPTS of QI and YITAI Tan Sitong
    INGO SCHÄFER NATURAL PHILOSOPHY, PHYSICS AND METAPHYSICS IN THE DISCOURSE OF TAN SITONG: THE CONCEPTS OF QI AND YITAI Tan Sitong ʊ (1864–1898) is well known as one of the six reformers who died after the failure of the ‘Hundred Days Reform’ in 1898 by the sword of the executioner. Furthermore he is known as the author of the politico-philosophical treatise Renxue (A study on ren). Perhaps less known is the fact that he advocated political reform only during the last four years of his life. Tan himself describes this change as a kind of incision that was not restricted to the field of polit- ical ideas but was also reflected in his philosophical thought: After the thirtieth year of my life I began my new studies; this sudden change ripped up the former and the latter as if I were two different per- sons.1 I will examine how this incision is reflected in Tan’s explication of the phenomena of nature. The problems will be centered on the rela- tionship between the concept of qi in Tan’s ‘old studies’ and the concept of yitai in the Renxue and the “Yitai shuo” Ȥ (On yitai ). 1. QI, THE ‘GENERATING FORCES’, AND A ‘WESTERN DISCUSSION ON QI’ I draw the remarks on qi from a text classified by Tan as ‘old studies’. The Shijuying lu bishi Ů (Notes from the Studio of the Chrysanthemum-Inkslab’s Shadow) was written during the first half of the 1890s; it is a collection of notes standing in the tradition of the biji genre that was kept alive by many Qing scholars.2 The notes are divided into two main parts, the “Xuepian” (Studies) and the 1 Tan Sitong ʊ .
    [Show full text]
  • Philosophy: Third Edition Robert Audi & Paul Audi Frontmatter More Information
    Cambridge University Press 978-1-107-01505-0 - The Cambridge Dictionary of Philosophy: Third Edition Robert Audi & Paul Audi Frontmatter More information THE CAMBRIDGE DICTIONARY OF PHILOSOPHY THIRD EDITION This is the most comprehensive dictionary of philosophical terms and thinkers available in English. Previously acclaimed as the most author- itative and accessible dictionary of philosophy in any language, it has been widely translated and has served both professional philosophers and students of philosophy worldwide. Written by a team of more than 550 experts – including more than 100 new to this third edition – the dictionary contains approximately 5,000 entries ranging from short definitions to full-length articles. It concisely defines terms, concretely illustrates ideas, and informatively describes philosophers. It is designed to facilitate the understanding of philosophy at all levels and in all fields. Key features of this third edition: Some 500 new entries covering both Eastern and Western philosophy, as well as individual countries such as China, France, Germany, Italy, and Spain Increased coverage of such growing fields as ethics and philosophy of mind Scores of new intellectual portraits of leading contemporary thinkers Wider coverage of Continental philosophy Dozens of new concepts in cognitive science and other areas Enhanced cross-referencing to add context and to increase under- standing Expansions of both text and index to facilitate research and browsing Robert Audi is John A. O’Brien Professor of Philosophy at the University of Notre Dame. He is the author of numerous books and articles. His recent books include Moral Perception (2013); Democratic Authority and the Separation of Church and State (2011); Rationality and Religious Commitment (2011); Epistemology: A Contemporary Introduction to the Theory of Knowledge (2010); and Moral Value and Human Diversity (2007).
    [Show full text]