In the context of the problem of the“fundamental differences”between Chinese and Western philosophy,it is essential to investigate the basic system on which the entirety of Western philosophy operates and the unique...In the context of the problem of the“fundamental differences”between Chinese and Western philosophy,it is essential to investigate the basic system on which the entirety of Western philosophy operates and the unique way it has developed within this system,so that concrete observation can help deepen understanding.The observation involves the issues of what metaphysics is;“transcendence”;the fourfold distinction in the history of Western metaphysics;Christianity as Platonism;and the“Onto-Theo-Logik”mechanism in metaphysics.In a general sense,there can be no metaphysics where there is no division or opposition between the supersensuous and the sensory worlds.Where the“Onto-Theo-Logik”mechanism of Western metaphysics fails to work or has no chance of working,the field is one in which Chinese philosophy should make active moves and undertake development.The divisions arising from this context essentially mark the fundamental difference between Chinese and Western philosophy.When it comes down to it,it is these differences that determine the differences in the nature,structure,and direction of Chinese and Western philosophy.展开更多
Eastern philosophy and western science have convergent and divergent viewpoints for their explanation of consciousness. Convergence is found for the practice of meditation allowing besides a time dependent consciousne...Eastern philosophy and western science have convergent and divergent viewpoints for their explanation of consciousness. Convergence is found for the practice of meditation allowing besides a time dependent consciousness, the experience of a timeless consciousness and its beneficial effect on psychological wellbeing and medical improvements, which are confirmed by multiple scientific publications. Theories of quantum mechanics with non-locality and timelessness also show astonishing correlation to eastern philosophy, such as the theory of Penrose-Hameroff （ORC-OR）, which explains consciousness by reduction of quantum superposition in the brain. Divergence appears in the interpretation of the subjective experience of timeless consciousness. In eastern philosophy, meditation at a higher level of awareness allows the personal experience of timeless and non-dual consciousness, considered as an empirical proof for the existence of pure consciousness or spirituality existing before the material world and creating it by design. Western science acknowledges the subjective, non-dual experience, and its multiple beneficial effects, however, the interpretation of spirituality designing the material universe is in disagreement with the Darwinian Theory of mutation and selection. A design should create an ideal universe without the injustice of 3% congenital birth defects and later genetic health problems. The western viewpoint of selection is more adapted to explain congenital errors. The gap between subjectivity and objectivity, the mind-body problem, is in eastern philosophy reduced to the dominance of subjectivity over objectivity, whereas western science attributes equal values to both. Nevertheless, there remains an astonishing complementarity between eastern and western practices.展开更多
Interpreting is one of the studies that is in the phase of its theoretical bottleneck. The difficulty comes from the lack of a possible holistic understanding of the phenomenon of interpreting, not to mention the mirr...Interpreting is one of the studies that is in the phase of its theoretical bottleneck. The difficulty comes from the lack of a possible holistic understanding of the phenomenon of interpreting, not to mention the mirror image of interpreting. Different linguistic studies could do nothing since nowadays their respective studies are mostly suffering their own research bottlenecks. Furthermore, it is impossible for individual linguistic studies to elaborate on the complicated interpreting practice. The only possible mirror is Modem Western Philosophy, which can present the image of interpreting. Such a mirror image is by no means possible without the full-fledged development of language study, and in particular, the uncovering of human understanding, in Modem Western Philosophy.展开更多
In the 1960s and 1970s-as strncturalism, post-structuralism, and literary criticism seeped into history--the ＂linguistic turn＂ or ＂narrative turn,＂ leading to what is known as postmodem philosophy of history, took...In the 1960s and 1970s-as strncturalism, post-structuralism, and literary criticism seeped into history--the ＂linguistic turn＂ or ＂narrative turn,＂ leading to what is known as postmodem philosophy of history, took place in Western philosophy of history. In the past forty years of reform and opening up to the outside world, and especially in the most recent two or three decades, Chinese research on Western postmodem philosophy of history has proceeded from overall review to in-depth research, and then on to reflection, criticism, and even transcendence. Neither the rethinking of historical objectivity and rationality nor the reconstruction of convictions about historical reason can work without the profound insights or theoretical tensions of postmodern philosophy of history.展开更多
Thomas Aquinas' s concept of natural law propounds two universal values: self-preservation and living-with-others. They are equal and symmetrical in any specif ic social relationship. Living-with-others is the mos...Thomas Aquinas' s concept of natural law propounds two universal values: self-preservation and living-with-others. They are equal and symmetrical in any specif ic social relationship. Living-with-others is the most reliable guarantee for self-preservation; self-preservation provides the best standard for living-with-others. This opens up new opportunities for resolving confl icts between the developer and objector in land development.展开更多
Spiritual construction in contemporary China is an important ideological task raised by China＇s historical practice. Modem development often entails entering into ＂modem civilization＂; yet the abstract understandin...Spiritual construction in contemporary China is an important ideological task raised by China＇s historical practice. Modem development often entails entering into ＂modem civilization＂; yet the abstract understanding of this civilization hides its essential rules and historical nature. China has pursued development on different historical premises from the West, and therefore it belongs only partially to modem capitalist civilization. Its rapid development highlights the historical limits of the latter. Realistic prospects for Chinese development imply a transformation and remodeling of China＇s overall way of life, attitudes to life and values, and this inevitably calls for a new form of philosophy. The intellectual sources for this new philosophy are Chinese philosophy, Western philosophy and Marxist philosophy. Their creative integration points in a positive way to the possibility of a new type of civilization.展开更多
文摘In the context of the problem of the“fundamental differences”between Chinese and Western philosophy,it is essential to investigate the basic system on which the entirety of Western philosophy operates and the unique way it has developed within this system,so that concrete observation can help deepen understanding.The observation involves the issues of what metaphysics is;“transcendence”;the fourfold distinction in the history of Western metaphysics;Christianity as Platonism;and the“Onto-Theo-Logik”mechanism in metaphysics.In a general sense,there can be no metaphysics where there is no division or opposition between the supersensuous and the sensory worlds.Where the“Onto-Theo-Logik”mechanism of Western metaphysics fails to work or has no chance of working,the field is one in which Chinese philosophy should make active moves and undertake development.The divisions arising from this context essentially mark the fundamental difference between Chinese and Western philosophy.When it comes down to it,it is these differences that determine the differences in the nature,structure,and direction of Chinese and Western philosophy.
文摘Eastern philosophy and western science have convergent and divergent viewpoints for their explanation of consciousness. Convergence is found for the practice of meditation allowing besides a time dependent consciousness, the experience of a timeless consciousness and its beneficial effect on psychological wellbeing and medical improvements, which are confirmed by multiple scientific publications. Theories of quantum mechanics with non-locality and timelessness also show astonishing correlation to eastern philosophy, such as the theory of Penrose-Hameroff （ORC-OR）, which explains consciousness by reduction of quantum superposition in the brain. Divergence appears in the interpretation of the subjective experience of timeless consciousness. In eastern philosophy, meditation at a higher level of awareness allows the personal experience of timeless and non-dual consciousness, considered as an empirical proof for the existence of pure consciousness or spirituality existing before the material world and creating it by design. Western science acknowledges the subjective, non-dual experience, and its multiple beneficial effects, however, the interpretation of spirituality designing the material universe is in disagreement with the Darwinian Theory of mutation and selection. A design should create an ideal universe without the injustice of 3% congenital birth defects and later genetic health problems. The western viewpoint of selection is more adapted to explain congenital errors. The gap between subjectivity and objectivity, the mind-body problem, is in eastern philosophy reduced to the dominance of subjectivity over objectivity, whereas western science attributes equal values to both. Nevertheless, there remains an astonishing complementarity between eastern and western practices.
文摘Interpreting is one of the studies that is in the phase of its theoretical bottleneck. The difficulty comes from the lack of a possible holistic understanding of the phenomenon of interpreting, not to mention the mirror image of interpreting. Different linguistic studies could do nothing since nowadays their respective studies are mostly suffering their own research bottlenecks. Furthermore, it is impossible for individual linguistic studies to elaborate on the complicated interpreting practice. The only possible mirror is Modem Western Philosophy, which can present the image of interpreting. Such a mirror image is by no means possible without the full-fledged development of language study, and in particular, the uncovering of human understanding, in Modem Western Philosophy.
文摘In the 1960s and 1970s-as strncturalism, post-structuralism, and literary criticism seeped into history--the ＂linguistic turn＂ or ＂narrative turn,＂ leading to what is known as postmodem philosophy of history, took place in Western philosophy of history. In the past forty years of reform and opening up to the outside world, and especially in the most recent two or three decades, Chinese research on Western postmodem philosophy of history has proceeded from overall review to in-depth research, and then on to reflection, criticism, and even transcendence. Neither the rethinking of historical objectivity and rationality nor the reconstruction of convictions about historical reason can work without the profound insights or theoretical tensions of postmodern philosophy of history.
文摘Thomas Aquinas' s concept of natural law propounds two universal values: self-preservation and living-with-others. They are equal and symmetrical in any specif ic social relationship. Living-with-others is the most reliable guarantee for self-preservation; self-preservation provides the best standard for living-with-others. This opens up new opportunities for resolving confl icts between the developer and objector in land development.
文摘Spiritual construction in contemporary China is an important ideological task raised by China＇s historical practice. Modem development often entails entering into ＂modem civilization＂; yet the abstract understanding of this civilization hides its essential rules and historical nature. China has pursued development on different historical premises from the West, and therefore it belongs only partially to modem capitalist civilization. Its rapid development highlights the historical limits of the latter. Realistic prospects for Chinese development imply a transformation and remodeling of China＇s overall way of life, attitudes to life and values, and this inevitably calls for a new form of philosophy. The intellectual sources for this new philosophy are Chinese philosophy, Western philosophy and Marxist philosophy. Their creative integration points in a positive way to the possibility of a new type of civilization.
