The perspective of philosophical thinking on lifting enterprise soft power requires us to enhance both hard power and soft power in the enterprise and to grasp more the fundamental contradiction-promoting soft power o...The perspective of philosophical thinking on lifting enterprise soft power requires us to enhance both hard power and soft power in the enterprise and to grasp more the fundamental contradiction-promoting soft power of corporation-at the same time. Focusing on the environment-relationship economy, emotional economy, cultural economy and moral economy-faced by enterprise, corporation should take relationship building, feeling cultivation, cultm＇e construction and integrity establishment as an origin of force to improve the image, the group cohesion force, the social credibility and the cultural strength of the company.展开更多
In this paper, the author refers to the Latin translation of the Kitab Ihsa ＇al＇ Ulum of Al-Frabi made by Dominicus Gundissalinus in the Xllth Century in Toledo, Spain. This text under the Latin title De scientiis w...In this paper, the author refers to the Latin translation of the Kitab Ihsa ＇al＇ Ulum of Al-Frabi made by Dominicus Gundissalinus in the Xllth Century in Toledo, Spain. This text under the Latin title De scientiis was one of the most influential texts of the Arab and Persian world in the western Latin Europe. It is an introductory text into all until known sciences written for students and laymen （illiterate） who want to study one of these sciences. The text of Al-Farabi discusses the seven liberal arts, all of the works on physics of Aristotle and includes some reflexions on metaphysics, political philosophy and theology. There are two important points： （1） All sciences have a theoretical and practical aspect. All sciences are sciences of principles and causes and their application to the practical world. （2） The so called prima philosophia is the political philosophy and not metaphysics. In this respect, Al-Farabi subordinates theology as a science of the religious laws to politics as a science of civil laws. In the same respect, he combines, under the famous sentence of Plato that philosophers are the governors and the very well companions of mankind, politics with theology展开更多
Bildung, a western cultural ideal, which fundamentally can be traced back to biblical connotations, but is also rich in Platonic elements from the history of hermeneutics, reached its culmination point by the 19th cen...Bildung, a western cultural ideal, which fundamentally can be traced back to biblical connotations, but is also rich in Platonic elements from the history of hermeneutics, reached its culmination point by the 19th century. As the vast superstructure of western erudition, it has acquired the rank of the sole discursive and epistemic normativity, which has defined not only its own system, i.e., education in its narrow sense, but also the criteria of scientific assertions. Since the basis of Bildung was formed by the variations of classical erudition changing by every era, so in the Age of Bildung the defining epistemological and methodological pattern, which determined it from a discursive, and at the same time, an epistemological point of view, was meant by classical philology. As a classical philologist Friedrich Nietzsche was among the first to point out the inseparable connection between rhetoric, interpretation, and epistemology. Nietzsche, as against the monolithic tradition of Bildung, developed a set of aspects of subversive criticism of science, so his surpassing of the nineteenth century academic philology and renewal of it as a kind of cultural hermeneutics walk hand in hand. Nietzschean philology, first and foremost, has to be adapted for revaluing its scientific statements from the aspect of art, i.e., aesthetical sensitivity, which has to be reassessed from viewpoint of effects on life as active potential. The claims of Nietzsche are so comprehensive that the notion of morality defined by Bildung, as well as the ethical system of Bildung, the sole sense of morality is questioned, and his issues are extended over the methodological basis of Bildung considered as normative. However, he does not use such a method of interpretation that, to a certain extent, would not have been known and used by the philology of the Bildung＇s scientific ideal. With the difference that the Nietzschean critical practice does not have respect for the borders defining homologous structures but, by implementing transgressive tactics, it claims the authority of these borders. In my article, I show how the Nietzschean propositions for the methodological reform of classical philology did set the stage for Nietzsche＇s later critical comments, now purely on the philosophy of science, and I analyse the multifold consequences of the concept of the Nietzschean philology as an ＂existential science,＂ which was aimed to de（con）struct the concept of Bildung.展开更多
Although philosophy of culture has recently become a hot topic in Chinese philosophical research, it is still in the preliminary stage and tends to be general rather than fine-grained. We have several types of cultura...Although philosophy of culture has recently become a hot topic in Chinese philosophical research, it is still in the preliminary stage and tends to be general rather than fine-grained. We have several types of cultural philosophy at present： positivist, non-conscious, non-reflective, epistemological and paradigmatic. The direct cause of the generality and diversity that characterizes this research is the fact that it arises out of complex and varied cultural phenomena and rich and diverse intellectual and theoretical resources. The underlying cause of these features, however, is the failure to really transform its research paradigm from a philosophy of consciousness to a philosophy of culture. To deepen research in cultural philosophy in China, we should prioritize the task of promoting awareness of theoretical paradigms. We should not take cultural philosophy as a branch of philosophy; instead, we should consider it a philosophical paradigm through which we can truly return to the life world by turning back to culture. We should take it as a new model of historical interpretation.展开更多
Establishing a philosophical theory or a paradigm of philosophical understanding should be premised on its possession of a relatively well-defined research subject, relatively original research methodology, and relati...Establishing a philosophical theory or a paradigm of philosophical understanding should be premised on its possession of a relatively well-defined research subject, relatively original research methodology, and relatively outstanding theoretical objectives. In this regard, philosophy of culture aims at a general understanding of man through cultural symbols which in themselves are not the end of the research. Using the research methodology of historical science, philosophy of culture attempts to understand man as a non-continuous and heterogeneous being. The theoretical objective of philosophy of culture is the criticism and reconstruction of cultural patterns with cultural symbols at their core.展开更多
文摘The perspective of philosophical thinking on lifting enterprise soft power requires us to enhance both hard power and soft power in the enterprise and to grasp more the fundamental contradiction-promoting soft power of corporation-at the same time. Focusing on the environment-relationship economy, emotional economy, cultural economy and moral economy-faced by enterprise, corporation should take relationship building, feeling cultivation, cultm＇e construction and integrity establishment as an origin of force to improve the image, the group cohesion force, the social credibility and the cultural strength of the company.
文摘In this paper, the author refers to the Latin translation of the Kitab Ihsa ＇al＇ Ulum of Al-Frabi made by Dominicus Gundissalinus in the Xllth Century in Toledo, Spain. This text under the Latin title De scientiis was one of the most influential texts of the Arab and Persian world in the western Latin Europe. It is an introductory text into all until known sciences written for students and laymen （illiterate） who want to study one of these sciences. The text of Al-Farabi discusses the seven liberal arts, all of the works on physics of Aristotle and includes some reflexions on metaphysics, political philosophy and theology. There are two important points： （1） All sciences have a theoretical and practical aspect. All sciences are sciences of principles and causes and their application to the practical world. （2） The so called prima philosophia is the political philosophy and not metaphysics. In this respect, Al-Farabi subordinates theology as a science of the religious laws to politics as a science of civil laws. In the same respect, he combines, under the famous sentence of Plato that philosophers are the governors and the very well companions of mankind, politics with theology
文摘Bildung, a western cultural ideal, which fundamentally can be traced back to biblical connotations, but is also rich in Platonic elements from the history of hermeneutics, reached its culmination point by the 19th century. As the vast superstructure of western erudition, it has acquired the rank of the sole discursive and epistemic normativity, which has defined not only its own system, i.e., education in its narrow sense, but also the criteria of scientific assertions. Since the basis of Bildung was formed by the variations of classical erudition changing by every era, so in the Age of Bildung the defining epistemological and methodological pattern, which determined it from a discursive, and at the same time, an epistemological point of view, was meant by classical philology. As a classical philologist Friedrich Nietzsche was among the first to point out the inseparable connection between rhetoric, interpretation, and epistemology. Nietzsche, as against the monolithic tradition of Bildung, developed a set of aspects of subversive criticism of science, so his surpassing of the nineteenth century academic philology and renewal of it as a kind of cultural hermeneutics walk hand in hand. Nietzschean philology, first and foremost, has to be adapted for revaluing its scientific statements from the aspect of art, i.e., aesthetical sensitivity, which has to be reassessed from viewpoint of effects on life as active potential. The claims of Nietzsche are so comprehensive that the notion of morality defined by Bildung, as well as the ethical system of Bildung, the sole sense of morality is questioned, and his issues are extended over the methodological basis of Bildung considered as normative. However, he does not use such a method of interpretation that, to a certain extent, would not have been known and used by the philology of the Bildung＇s scientific ideal. With the difference that the Nietzschean critical practice does not have respect for the borders defining homologous structures but, by implementing transgressive tactics, it claims the authority of these borders. In my article, I show how the Nietzschean propositions for the methodological reform of classical philology did set the stage for Nietzsche＇s later critical comments, now purely on the philosophy of science, and I analyse the multifold consequences of the concept of the Nietzschean philology as an ＂existential science,＂ which was aimed to de（con）struct the concept of Bildung.
文摘Although philosophy of culture has recently become a hot topic in Chinese philosophical research, it is still in the preliminary stage and tends to be general rather than fine-grained. We have several types of cultural philosophy at present： positivist, non-conscious, non-reflective, epistemological and paradigmatic. The direct cause of the generality and diversity that characterizes this research is the fact that it arises out of complex and varied cultural phenomena and rich and diverse intellectual and theoretical resources. The underlying cause of these features, however, is the failure to really transform its research paradigm from a philosophy of consciousness to a philosophy of culture. To deepen research in cultural philosophy in China, we should prioritize the task of promoting awareness of theoretical paradigms. We should not take cultural philosophy as a branch of philosophy; instead, we should consider it a philosophical paradigm through which we can truly return to the life world by turning back to culture. We should take it as a new model of historical interpretation.
文摘Establishing a philosophical theory or a paradigm of philosophical understanding should be premised on its possession of a relatively well-defined research subject, relatively original research methodology, and relatively outstanding theoretical objectives. In this regard, philosophy of culture aims at a general understanding of man through cultural symbols which in themselves are not the end of the research. Using the research methodology of historical science, philosophy of culture attempts to understand man as a non-continuous and heterogeneous being. The theoretical objective of philosophy of culture is the criticism and reconstruction of cultural patterns with cultural symbols at their core.
