The Chinese construction of the science of philosophy takes as its basic form the narrative of the history of philosophy.The introduction into Chinese philosophy of the normative character of philosophy and its proble...The Chinese construction of the science of philosophy takes as its basic form the narrative of the history of philosophy.The introduction into Chinese philosophy of the normative character of philosophy and its problem framework via the narrative of the history of philosophy has to some extent enabled the practice of philosophy to remain separate from the norms and methods of traditional Chinese thought.Philosophical norms and problem frameworks from the West have changed the happenings of the historical world towards the eternal Dao of the classical world into intellectual texts,and have transformed the situationbased expressive strategy that develops the principles of things in the world of concrete experience into concepts and categories.As a consequence of these two positions,the ground of Chinese philosophy,based as it is on the history of philosophy,may not only be separated from the everlasting world of experience of the classics,but may also be divorced from the present experience of the modernization process.If we start from an analysis of the historicity of the Chinese intellectual tradition and its classical character,Chinese philosophy has obtained the possibility of returning to experience by means of parsing jishi yanli,a way of thinking that uses the investigation of things to fathom principles.The pathway of integrating philosophical thinking and experience will enhance and stimulate the contemporary value of the classics.More importantly,regarding the unique methods and strategies of expression in traditional Chinese thought as a general philosophical approach can facilitate the promotion of the construction of a world philosophy oriented toward currentexperience.展开更多
Chinese philosophy in the twentieth century has often been related to some sort of cultural or other particularism or some sort of philosophical universalism. By and large, these still seem to be the terms along which...Chinese philosophy in the twentieth century has often been related to some sort of cultural or other particularism or some sort of philosophical universalism. By and large, these still seem to be the terms along which academic debates are carried out. The tension is particularly manifest in notions such as ＂Chinese philosophy＂ ＂Daoist cosmology,＂ ＂Neo-Confucian idealism,＂ or ＂Chinese metaphysics.＂ For some, ＂Chinese metaphysics＂ may be a blatant contradictio in adiecto, while others may find it a most ordinary topic to be discussed at the beginning of the twenty-first century. In this article, I set out to examine two major discourses in which talk about ＂metaphysics＂ is frequent and popular and to which talk of ＂Chinese metaphysics＂ may wish to contribute： the history of philosophy and analytic philosophy. My contention is that it is usually far from obvious what reasons are behind putting ＂Chinese metaphysics＂ on the academic agenda and to what precise purpose this is done. What my discussion seeks to highlight is the as yet often largely unarticulated dimension of the politics of comparative philosophy--of which talk about ＂Chinese metaphysics＂ may but need not be an example.展开更多
文摘The Chinese construction of the science of philosophy takes as its basic form the narrative of the history of philosophy.The introduction into Chinese philosophy of the normative character of philosophy and its problem framework via the narrative of the history of philosophy has to some extent enabled the practice of philosophy to remain separate from the norms and methods of traditional Chinese thought.Philosophical norms and problem frameworks from the West have changed the happenings of the historical world towards the eternal Dao of the classical world into intellectual texts,and have transformed the situationbased expressive strategy that develops the principles of things in the world of concrete experience into concepts and categories.As a consequence of these two positions,the ground of Chinese philosophy,based as it is on the history of philosophy,may not only be separated from the everlasting world of experience of the classics,but may also be divorced from the present experience of the modernization process.If we start from an analysis of the historicity of the Chinese intellectual tradition and its classical character,Chinese philosophy has obtained the possibility of returning to experience by means of parsing jishi yanli,a way of thinking that uses the investigation of things to fathom principles.The pathway of integrating philosophical thinking and experience will enhance and stimulate the contemporary value of the classics.More importantly,regarding the unique methods and strategies of expression in traditional Chinese thought as a general philosophical approach can facilitate the promotion of the construction of a world philosophy oriented toward currentexperience.
文摘Chinese philosophy in the twentieth century has often been related to some sort of cultural or other particularism or some sort of philosophical universalism. By and large, these still seem to be the terms along which academic debates are carried out. The tension is particularly manifest in notions such as ＂Chinese philosophy＂ ＂Daoist cosmology,＂ ＂Neo-Confucian idealism,＂ or ＂Chinese metaphysics.＂ For some, ＂Chinese metaphysics＂ may be a blatant contradictio in adiecto, while others may find it a most ordinary topic to be discussed at the beginning of the twenty-first century. In this article, I set out to examine two major discourses in which talk about ＂metaphysics＂ is frequent and popular and to which talk of ＂Chinese metaphysics＂ may wish to contribute： the history of philosophy and analytic philosophy. My contention is that it is usually far from obvious what reasons are behind putting ＂Chinese metaphysics＂ on the academic agenda and to what precise purpose this is done. What my discussion seeks to highlight is the as yet often largely unarticulated dimension of the politics of comparative philosophy--of which talk about ＂Chinese metaphysics＂ may but need not be an example.
