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
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
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.
