Condemned by Mencius （ca.372-289 BCE） as selfishness （weiwo, 为我）, Yang Zhu＇s yangsheng philosophy in China is traditionally depicted as a philosophy of egoism and hedonism. In contrast, Yang Zhu （fl.ca.370-350...Condemned by Mencius （ca.372-289 BCE） as selfishness （weiwo, 为我）, Yang Zhu＇s yangsheng philosophy in China is traditionally depicted as a philosophy of egoism and hedonism. In contrast, Yang Zhu （fl.ca.370-350 BCE） is described as an ＂early liberal or individualist＂ hero in the Western Discussion of Chinese Philosophy. Yang Zhu may not be a liberal or individualist hero as portrayed by the West, but surely he should not be depicted as a promoter of egoism as Mencius did. Both John Emerson and A.C. Graham are probably right when they claimed that Yang Zhu was a revolutionary thinker of his own time; and ＂Yang Zhu＇s intervention for the Chinese thinking world had provoked a metaphysical crisis which had threatened the basic assumptions of Confucianism and Mohism and set them into a new course＂ （A.C. Graham 1978）. From my reading, Yang Zhu＇s influence on Chinese philosophy had been and will be even greater, although his philosophy as a whole was not practiced by Chinese society in the past due to the dominance of Confucianism. Yet as the first person who clearly emphasized nourishing of life for individuals and the first theory that rooted morality into xing （性, human nature）, Yang Zhu＇s yangsheng philosophy had indeed through history made a huge contribution to Chinese nurturing life tradition, and had great potential in providing inspiration to modern moral thinking. Many discussions initiated or developed by Yang Zhu and his followers have influenced both Confucianism and Daoism profoundly. His idea of nourishing life was not only inherited and developed by Zhuangzi and later Daoist religion from life preservation perspective, but also by Mencius and Xunzi from moral cultivation perspective. As a doctrine that has shown more and more relevance to modern society, people can find many inspirations from Yang Zhu＇s answer to the following questions： What is the aim of human life？ What is the right attitude toward life and death？ What is human nature？ What is the relationship between life nourishment and individual freedom？ Why nourishing one＇s own life should be as important as nourishing that of others？ What is the difference between humans and animals？ Why living a natural life is so important for human beings？ Based on materials collected from various Chinese sources directly related to Yang Zhu＇s school, especially the chapter entitled as ＂Yang Zhu＂ from the book of Liezi, this paper will explore essential features of Yang Zhu＇s yangsheng philosophy and its relevance to modern society. As ＂guiji＂ （贵已, cherishing oneself） is the core of Yang Zhu＇s yangsheng philosophy, discussion of this paper will focus on what Yang Zhu＇s ＂guiji＂ means, why Yang Zhu＇s ＂guiji＂ is not ＂weiwo＂ （为我, for oneself）, and how Yang Zhu＇s ＂guiji＂ yangsheng is relevant to modern society.展开更多
Translation is not only a language activity, but also a thinking activity, which involves the conversion of the two languages, and the language is both a thinking tool and the result of thinking. Language and thought ...Translation is not only a language activity, but also a thinking activity, which involves the conversion of the two languages, and the language is both a thinking tool and the result of thinking. Language and thought are closely related, and they are both interacting and interdependent. Different thinking determines that the expression of both English and Chinese on the same topic is also different. Through the relationship between language and thought, standing on a higher philosophical point of thinking, we can investigate the effect of the differences between English and Chinese translation. The translator can pay more attention to the difference＇ s impact of translation, which assure a higher accuracy of the translation.展开更多
Mao Zedong＇s ＂On Practice＂ and ＂On Contradiction＂ result from the combination of Marxist philosophy, the revolutionary practice of China and the fine achievements of traditional Chinese philosophy, and have enric...Mao Zedong＇s ＂On Practice＂ and ＂On Contradiction＂ result from the combination of Marxist philosophy, the revolutionary practice of China and the fine achievements of traditional Chinese philosophy, and have enriched and developed Marxist epistemology and dialectics. ＂On Practice＂ and ＂On Contradictiott＂ are paradigms of the sinicization of Marxist philosophy, providing valuable inspiration for its further sinicization by elevating rich practical experience to the level of philosophical theory; learning from and absorbing the latest achievements of contemporary Marxist philosophy; inheriting and developing the fine heritage of traditional Chinese philosophy; going from specific philosophical issues to the sinicization of Marxist philosophy; and making philosophy into a national cause.展开更多
To develop research on Marxist philosophy in China by basing it on the specific realties of China spells out the methodological principle that research on Marxist philosophy in China should have; the essence of its de...To develop research on Marxist philosophy in China by basing it on the specific realties of China spells out the methodological principle that research on Marxist philosophy in China should have; the essence of its demand for the upholding of specific Chinese realities as both the starting point and destination for research on Marxist philosophy in China is the Sinicization of Marxist philosophy. This is the essential demand of Marxist philosophy as well as the objective need of Chinese society for development, and also the fundamental route for ceaseless theoretical innovation in research on Marxist philosophy in China and the foundation for the integration of diversified approaches in such research. To strictly adhere to and practice this principle, we must resolutely oppose dogmatism under any form, maintain a certain tension between the academic nature and the actualities of research on Marxist philosophy, and hold fast to our basic principles in interacting with our traditional philosophy and the philosophy from the West.展开更多
The spread of Western learning to the East objectively promoted the dissemination of Marxist philosophy, forming an important historical precondition for its Sinicization. Moreover, it triggered a great transformation...The spread of Western learning to the East objectively promoted the dissemination of Marxist philosophy, forming an important historical precondition for its Sinicization. Moreover, it triggered a great transformation in the historical development of Chinese philosophy and facilitated its transition from an ancient to an early modem tradition, thereby establishing through Sinicization a link between Marxist philosophy, which originated in the Western philosophical tradition, and the Chinese tradition of philosophy, and rendering Marxist philosophy Chinese. This offered the possibility that Sinicized Marxist philosophy would play a positive guiding role in the development of modern Chinese philosophy. Therefore, we may say that without the spread of Western learning to the East, there would be no Sinicization of Marxist philosophy; and without in-depth research on the relationship between the Eastward spread of Western learning and the Sinicization of Marxist philosophy, we would have no real understanding of the Sinicization of Marxist philosophy. However, the close links between the Sinicization of Marxist philosophy and the spread of Western learning do not indicate that the former is part of the history of latter. The Sinicization of Marxist philosophy does not itself belong to the category of the spread of Western learning to the East. This is because Marxist philosophy is essentially different from all other forms of what is commonly known as Western learning, and its Sinicization differs from the Eastward spread of Western learning in terms of its goals, social nature, results and effects on society.展开更多
Western Marxism has developed a broad semantic space and a variety of possible approaches for renewing our understanding of Marxist philosophy; however, its essential failing of separation from political practice and ...Western Marxism has developed a broad semantic space and a variety of possible approaches for renewing our understanding of Marxist philosophy; however, its essential failing of separation from political practice and its internal tension and conflict should attract more attention. The sinicization of Marxist philosophy is not a simple change of categories or using traditional Chinese philosophy to ＂convert＂ Marxist philosophy, but the combination of Marxist philosophy and Chinese reality in a process integrating Marxist philosophy and traditional Chinese philosophy so that Marxist philosophy ＂acquires a national form.＂ The construction of Marxist studies in China can never overlook the ＂re- interpretation＂ of any text by practice; all ＂reconstruction＂ of the philosophical system is fundamentally inspired by the activities of practice.展开更多
The development of philosophy in contemporary China requires correct understanding and solving prominent practical problems in China＇s process of social development, providing proper rational thinking, value ideal an...The development of philosophy in contemporary China requires correct understanding and solving prominent practical problems in China＇s process of social development, providing proper rational thinking, value ideal and life orientation for the Chinese, and playing its role of guiding, regulating and promoting social progress. To achieve the goal, philosophy needs to shift from ＂system consciousness＂ to ＂problem consciousness,＂ so as to fulfill a paradigm transformation; to shift from ＂local horizon＂ to ＂world horizon,＂ so as to expand the horizon of our philosophy; and to shift from the tripartite division of Chinese, Western and Marxist philosophies to a ＂common horizon＂ for the three, so as to gradually establish the concept of ＂macro-philosophy.＂展开更多
文摘Condemned by Mencius （ca.372-289 BCE） as selfishness （weiwo, 为我）, Yang Zhu＇s yangsheng philosophy in China is traditionally depicted as a philosophy of egoism and hedonism. In contrast, Yang Zhu （fl.ca.370-350 BCE） is described as an ＂early liberal or individualist＂ hero in the Western Discussion of Chinese Philosophy. Yang Zhu may not be a liberal or individualist hero as portrayed by the West, but surely he should not be depicted as a promoter of egoism as Mencius did. Both John Emerson and A.C. Graham are probably right when they claimed that Yang Zhu was a revolutionary thinker of his own time; and ＂Yang Zhu＇s intervention for the Chinese thinking world had provoked a metaphysical crisis which had threatened the basic assumptions of Confucianism and Mohism and set them into a new course＂ （A.C. Graham 1978）. From my reading, Yang Zhu＇s influence on Chinese philosophy had been and will be even greater, although his philosophy as a whole was not practiced by Chinese society in the past due to the dominance of Confucianism. Yet as the first person who clearly emphasized nourishing of life for individuals and the first theory that rooted morality into xing （性, human nature）, Yang Zhu＇s yangsheng philosophy had indeed through history made a huge contribution to Chinese nurturing life tradition, and had great potential in providing inspiration to modern moral thinking. Many discussions initiated or developed by Yang Zhu and his followers have influenced both Confucianism and Daoism profoundly. His idea of nourishing life was not only inherited and developed by Zhuangzi and later Daoist religion from life preservation perspective, but also by Mencius and Xunzi from moral cultivation perspective. As a doctrine that has shown more and more relevance to modern society, people can find many inspirations from Yang Zhu＇s answer to the following questions： What is the aim of human life？ What is the right attitude toward life and death？ What is human nature？ What is the relationship between life nourishment and individual freedom？ Why nourishing one＇s own life should be as important as nourishing that of others？ What is the difference between humans and animals？ Why living a natural life is so important for human beings？ Based on materials collected from various Chinese sources directly related to Yang Zhu＇s school, especially the chapter entitled as ＂Yang Zhu＂ from the book of Liezi, this paper will explore essential features of Yang Zhu＇s yangsheng philosophy and its relevance to modern society. As ＂guiji＂ （贵已, cherishing oneself） is the core of Yang Zhu＇s yangsheng philosophy, discussion of this paper will focus on what Yang Zhu＇s ＂guiji＂ means, why Yang Zhu＇s ＂guiji＂ is not ＂weiwo＂ （为我, for oneself）, and how Yang Zhu＇s ＂guiji＂ yangsheng is relevant to modern society.
文摘Translation is not only a language activity, but also a thinking activity, which involves the conversion of the two languages, and the language is both a thinking tool and the result of thinking. Language and thought are closely related, and they are both interacting and interdependent. Different thinking determines that the expression of both English and Chinese on the same topic is also different. Through the relationship between language and thought, standing on a higher philosophical point of thinking, we can investigate the effect of the differences between English and Chinese translation. The translator can pay more attention to the difference＇ s impact of translation, which assure a higher accuracy of the translation.
基金an interim achievement of the Common Scientific Research Project(2012)of the Party School of the Central Committee of the CPC entitled"Research into‘On Practice'and‘On Contradictions'"funded by the China Development Bank
文摘Mao Zedong＇s ＂On Practice＂ and ＂On Contradiction＂ result from the combination of Marxist philosophy, the revolutionary practice of China and the fine achievements of traditional Chinese philosophy, and have enriched and developed Marxist epistemology and dialectics. ＂On Practice＂ and ＂On Contradictiott＂ are paradigms of the sinicization of Marxist philosophy, providing valuable inspiration for its further sinicization by elevating rich practical experience to the level of philosophical theory; learning from and absorbing the latest achievements of contemporary Marxist philosophy; inheriting and developing the fine heritage of traditional Chinese philosophy; going from specific philosophical issues to the sinicization of Marxist philosophy; and making philosophy into a national cause.
文摘To develop research on Marxist philosophy in China by basing it on the specific realties of China spells out the methodological principle that research on Marxist philosophy in China should have; the essence of its demand for the upholding of specific Chinese realities as both the starting point and destination for research on Marxist philosophy in China is the Sinicization of Marxist philosophy. This is the essential demand of Marxist philosophy as well as the objective need of Chinese society for development, and also the fundamental route for ceaseless theoretical innovation in research on Marxist philosophy in China and the foundation for the integration of diversified approaches in such research. To strictly adhere to and practice this principle, we must resolutely oppose dogmatism under any form, maintain a certain tension between the academic nature and the actualities of research on Marxist philosophy, and hold fast to our basic principles in interacting with our traditional philosophy and the philosophy from the West.
文摘The spread of Western learning to the East objectively promoted the dissemination of Marxist philosophy, forming an important historical precondition for its Sinicization. Moreover, it triggered a great transformation in the historical development of Chinese philosophy and facilitated its transition from an ancient to an early modem tradition, thereby establishing through Sinicization a link between Marxist philosophy, which originated in the Western philosophical tradition, and the Chinese tradition of philosophy, and rendering Marxist philosophy Chinese. This offered the possibility that Sinicized Marxist philosophy would play a positive guiding role in the development of modern Chinese philosophy. Therefore, we may say that without the spread of Western learning to the East, there would be no Sinicization of Marxist philosophy; and without in-depth research on the relationship between the Eastward spread of Western learning and the Sinicization of Marxist philosophy, we would have no real understanding of the Sinicization of Marxist philosophy. However, the close links between the Sinicization of Marxist philosophy and the spread of Western learning do not indicate that the former is part of the history of latter. The Sinicization of Marxist philosophy does not itself belong to the category of the spread of Western learning to the East. This is because Marxist philosophy is essentially different from all other forms of what is commonly known as Western learning, and its Sinicization differs from the Eastward spread of Western learning in terms of its goals, social nature, results and effects on society.
文摘Western Marxism has developed a broad semantic space and a variety of possible approaches for renewing our understanding of Marxist philosophy; however, its essential failing of separation from political practice and its internal tension and conflict should attract more attention. The sinicization of Marxist philosophy is not a simple change of categories or using traditional Chinese philosophy to ＂convert＂ Marxist philosophy, but the combination of Marxist philosophy and Chinese reality in a process integrating Marxist philosophy and traditional Chinese philosophy so that Marxist philosophy ＂acquires a national form.＂ The construction of Marxist studies in China can never overlook the ＂re- interpretation＂ of any text by practice; all ＂reconstruction＂ of the philosophical system is fundamentally inspired by the activities of practice.
文摘The development of philosophy in contemporary China requires correct understanding and solving prominent practical problems in China＇s process of social development, providing proper rational thinking, value ideal and life orientation for the Chinese, and playing its role of guiding, regulating and promoting social progress. To achieve the goal, philosophy needs to shift from ＂system consciousness＂ to ＂problem consciousness,＂ so as to fulfill a paradigm transformation; to shift from ＂local horizon＂ to ＂world horizon,＂ so as to expand the horizon of our philosophy; and to shift from the tripartite division of Chinese, Western and Marxist philosophies to a ＂common horizon＂ for the three, so as to gradually establish the concept of ＂macro-philosophy.＂
