Anthology Of Philosophical And Cultural Issues: An Exploration Into New Frontiers (china Academic Library)
by Yijie Tang /
2016 / English / PDF
2.7 MB Download
This book argues that a general understanding of traditional
Chinese philosophy can be achieved by a concise elaboration of
its truth, goodness and beauty; that goodness and beauty in
Chinese philosophy, combined with the integration of man and
heaven, knowledge and practice, scenery and feeling, reflect a
pursuit of an ideal goal in traditional Chinese philosophy
characterized by the thought mode uniting man and nature.
This book argues that a general understanding of traditional
Chinese philosophy can be achieved by a concise elaboration of
its truth, goodness and beauty; that goodness and beauty in
Chinese philosophy, combined with the integration of man and
heaven, knowledge and practice, scenery and feeling, reflect a
pursuit of an ideal goal in traditional Chinese philosophy
characterized by the thought mode uniting man and nature.
This book also discusses the anti-traditionalism of the May
Fourth Movement, explaining that the true value of “sagacity
theory” in traditional Chinese philosophy, especially in
Neo-Confucianism in the Song and Ming dynasties, lies in its
insights into universal life. In addition, existing ideas,
issues, terminologies, concepts, and logic of Chinese
philosophical thought were actually shaped by Western philosophy.
It is necessary to be alienated from traditional status for the
creation of a viable “Chinese philosophy.” “Modern Chinese
philosophy” in the 1930s and 1940s was comprised of scholarly
work that characteristically continued rather than followed the
traditional discourse of Chinese philosophy. That is to say, in
the process of studying and adapting Western philosophy, Chinese
philosophers transformed Chinese philosophy from traditional to
modern.
This book also discusses the anti-traditionalism of the May
Fourth Movement, explaining that the true value of “sagacity
theory” in traditional Chinese philosophy, especially in
Neo-Confucianism in the Song and Ming dynasties, lies in its
insights into universal life. In addition, existing ideas,
issues, terminologies, concepts, and logic of Chinese
philosophical thought were actually shaped by Western philosophy.
It is necessary to be alienated from traditional status for the
creation of a viable “Chinese philosophy.” “Modern Chinese
philosophy” in the 1930s and 1940s was comprised of scholarly
work that characteristically continued rather than followed the
traditional discourse of Chinese philosophy. That is to say, in
the process of studying and adapting Western philosophy, Chinese
philosophers transformed Chinese philosophy from traditional to
modern.
In the end of the book, the author puts forward the idea of a
“New Axial Age.” He emphasizes that the rejuvenation of Chinese
culture we endeavor to pursue has to be deeply rooted in our
mainstream culture with universal values incorporating cultures
of other nations, especially the cultural essence of the West.
In the end of the book, the author puts forward the idea of a
“New Axial Age.” He emphasizes that the rejuvenation of Chinese
culture we endeavor to pursue has to be deeply rooted in our
mainstream culture with universal values incorporating cultures
of other nations, especially the cultural essence of the West.