An East-West Encounter in Underground Man： Harmony in Gabriel Tarde and in Chinese Philosophy

French philosopher Gabriel Tarde is known as a philosopher who describes sociology ontologically with an integrated approach and mostly by means of metaphysical interpretations. Opposing his coeval Durkheim＇s “social fact”, Tarde claims that this notion constitutes a methodological problem and the term “social” of Durkheim＇s crowds out “variability of relations”. According to him, determinants in social relations are more general and dynamic notions, such as： “change”, “contrast”, and “adaptation”. In this respect, not quite celebrated in his era, this philosopher is widely known as a metaphysician as well as a sociologist. His metaphysical ideas are clearly visible in various sections of his works, where he described with inspirations from natural phenomenon. Descriptions and analysis on natural phenomena constitute the greater part of his works. He points out similarities between the universe and the world of men in terms of functioning. Presenting these similarities, Tarde seems to reject any division between the men and the nature built up by “positive philosophy” and modern understanding. With his natural descriptions and concepts he inferred from these descriptions, such as“contradiction” and “harmony”, he almost tries to re-establish the bonds between the nature and the social life. Tarde＇s perception of holistic being and his ideas of “contradiction” and “harmony” in nature, are very close to the most basic axioms of the traditional Chinese thought. As a matter of fact, Tarde denotes these similarities in his novella called “Fragment d＇histoire future （Underground Man）”. It is also an example to display an “East-West encounter” on a fictional plane.

Postmodernism and Classical Chinese Philosophy

While over two thousand years apart, Western postmodernism and ancient Chinese philosophy share some extraordinary similarities, especially epistemology wise. For example, they both recognize the role of language in constructing, and limiting, knowledge and reality. This is because thinkers of different cultures and geographical regions, and of different historical periods, can possibly come up with similar philosophical conclusions when addressing what is commonly known as the ＂human condition＂. The paper will discuss, in general terms, some of the philosophical similarities between postmodemism and classical Chinese philosophy; it will also take a close look at three concepts in Chinese philosophy that register strong affinity with Western postmodernism： namely, change, dialectic, and relativism.

The Outsider Perspective: Classical Chinese Philosophy in the Narrative Framework of the European Enlightenment

The purpose of this article is to enhance the understanding of how Classical Chinese Philosophy has been interpreted and transferred by Enlightenment thinkers into the narrative framework of European philosophy as a far-reaching source of ideas and inspiration with a driving force for promoting modern European social change. We examine outsider perspectives within the context of Enlightenment thinking that contributed to advances in the cross-cultural understanding of how Chinese stories could be disseminated in the framework of East-West dialogue.

The Dilemma of Philosophy and the Prospect of Chinese Philosophy

At gatherings with some professionals,many Chinese philosophy scholars often express their sorrow at the decline in first–choice applications of philosophy,even in some famous universities.Nowadays,philosophy seems to be on the wane,which is quite frustrating.Often,history serves as a mirror to see the future.Looking back,all important reforms and revolutions in human history were closely associated with philosophy.

Contemporary Chinese Philosophy in the Chinese-Speaking World： An Ovenliew

This article endeavors to provide an overview on contemporary Chinese philosophy. The focus is on contemporary Chinese philosophy in the Chinese-speaking world, particularly after the 1950s, although contemporary Chinese philosophy both in its inception in early 20th century China and in the English-speaking world are also explored. In addition to designating separate genres of contemporary Chinese philosophical interpretation and construction, including some of the major issues under discussion and debate as well as giving attention to several representative scholars, this article also teases out the historical contexts in which those issues emerged and developed, and it highlights the salient feature of contemporary Chinese philosophy in general.

The Relationship Between the Good and the Right in the Context of Chinese Philosophy

Ancient Chinese philosophy has explored the relationship between the good and the right in a quite distinct way from modern Western philosophy.According to its insights rooted in real life,the fundamental function of the right is neither to have little to do with the good as deontology claims,nor merely to produce more good in quantitative terms as consequentialism claims,but is to ensure the primary good and prevent the primary evil,both of which are of top importance to human life first and foremost in qualitative terms.

SPECIAL ISSUE： DIALOGUE, INTERACTION AND NEW DEVELOPMENTS IN PHILOSOPHY IN CONTEMPORARY CHINA- SPECIALIST FORUM ON CHINESE, WESTERN AND MARXIST PHILOSOPHIES：Issues of the age and possible responses in configuring contemporary Chinese philosophy

Efforts are needed in ,the following three aspects in configuring contemporary Chinese philosophy： providing various value goals for various social groups; re-constructing the value objective for the Chinese; and providing new human nature foundation for contemporary Chinese ethical conduct and legal system. Chinese, Western and Marxist philosophies must break disciplinary segmentation and take the reality of Chinese society and its trends of development as their common platform of thinking. By using their respective intellectual resources, they should endeavor to build up a social philosophy thatmay satisfy the needs of Chinese people and China＇s development, and is able to provide guides to their life and practice.

SPECIAL ISSUE： DIALOGUE, INTERACTION AND NEW DEVELOPMENTS IN PHILOSOPHY IN CONTEMPORARY CHINA- SPECIALIST FORUM ON CHINESE, WESTERN AND MARXIST PHILOSOPHIES：The current situation, problems and tasks before Chinese philosophy

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.＂

Roles and Representations of Women in Early Chinese Philosophy: A Survey

An understanding of the roles and representations of women in classical Chinese philosophy is here derived from central texts such as the Analects,the Lienii Zhuan,and the I Ching.We argue that the roles of women during the classical period of Chinese philosophy tended to be as part of the "inner," working domestically as a housewife and mother.This will be shown from three passages from the Analects.Women were represented as submissive and passive,as with the qualities ascribed to yin energy,and therefore as rightfully subordinate to men.However,despite representations of women in philosophy being thus at this time,there were exceptions,specific women who could take a male "outer" political role.The story of Jing Jiang from the Lienii Zhuan suggests that although women being involved in "outer" affairs were looked down on,there were still women who would be and who would occasionally get praised for doing so.This shows that it was realized,explicitly or otherwise,that women were capable of taking those roles,but also that they were not allowed to take such roles at that time.

Chinese Philosophy in the New Era from the Perspective of the Theme of the 24th World Congress of Philosophy

＂Learning to be Human＂ is the theme of the 24^th World Congress of Philosophy, to be held in Beijing in 2018, and also an important topic in traditional Chinese Confucian philosophy. Different interpretations of this theme, however, directly determine how to understand the study of Chinese philosophy in the context of world philosophy today. Changes in contemporary philosophy urge us to reconsider philosophical research in today＇s China. Reflecting on the status quo of research on Chinese philosophy and finding a method for solving certain existing difficulties will ultimately enhance the study of Chinese philosophy.

Chinese Residents’Philosophy and Religion in Contemporary China and North America

The cultural dimension of sustainability as the fourth pillar of the overall sustainable development framework encompasses both tangible and intangible cultures.In this study,tangible culture refers to the home environments of Chinese residents in China and North America,while intangible culture refers to their faiths and belief systems,in other words,their philosophy and religion,reflected(or not)in their home environments.The paper argues that Chinese philosophy and religion have historically contributed to Chinese people’s environmental ethics and their health and happiness.Set within this context,the paper presents the author’s two empirical research findings on Chinese residents’philosophy and religion in contemporary China and North America.Quantitative and qualitative data were collected by asking Chinese residents the same research question in the 2007-2008 onsite survey and follow-up interviews in Beijing and Suzhou of China,and the 2013 online survey and follow-up interviews in the US and Canada.The findings show a significantly higher percentage of ethnic Chinese in North America holds traditional Chinese faiths than those in China,though Western cultural infiltration is also happening to them.Nevertheless,due to the limited number of participants,the findings may only be indicative.

Method and Reading:Reflections on Confucius and Chinese philosophy

There are some scholars who claim Chinese philosophy isn’t a genuine philosophy,and even if it is,they say,it is either too simple or too hard to understand.You will hear similar opinions not only in Europe but also in China.In this article,I don’t want to examine whether cases like these are only matters of opinion or fact.Instead,

Further Discussion of the Fundamental Differences between Chinese and Western Philosophy

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.

China’s Perspectives on the Modern Educational Value of Critical Information Literacy

Critical information literacy is a new and important direction of information literacy education for university students in the new media era.By comparing critical information literacy between China and the West,combining with the research on information literacy education in China in the past 20 years,and based on the three major relationships that Chinese philosophy is concerned about that people need to face in the world of life,i.e.,the individual and the self,the individual and nature,and the individual and the society,this paper defines critical information literacy as that individuals,as information subjects,discover,select,confirm,and evaluate the information they are exposed to by obtaining and discriminating the content elements of the information world(information sources,information,and information assets)and using critical thinking skills and methods,creatively interpret or solve the relevant problems arising from the interaction between individuals and self,individuals and nature,individuals and society,and form the literacy that represents the knowledge,ability,attitude,habit,and level of the information subject through continuous reflection and practice.In order for human beings to better understand the world and construct it responsibly,critical information literacy can play a greater role and educational value.It not only helps contemporary college students build knowledge of“good questioning”and enhance their“reasoning”skills,but also encourages them to maintain a“firm standpoint,”cultivate a habit of“healthy skepticism,”and enhance their“decision-making”skills.

SPECIAL ISSUE： DIALOGUE, INTERACTION AND NEW.DEVELOPMENTS IN PHILOSOPHY IN CONTEMPORARY CHINA - SPECIALIST FORUM ON CHINESE, WESTERN AND MARXIST PHILOSOPHIES：Contemporariness： a common field for dialogue between Chinese, Western and Marxist philosophies

If new developments in Chinese philosophy in contemporary China mean displaying the contemporariness of Chinese philosophy, then we need to understand what this term means. Contemporariness is not a purely historical concept but one from historical philosophy. It differs from both modernity and postmodernity, occurring and being present simultaneously with our immediate existing. Since contemporary Chinese philosophy represents the unfolding of Chinese philosophy in its contemporariness, this means that contemporary Chinese philosophy occurs in the circumstances of ottr immediate existing and is moreover present simultaneously with contemporary Western and Marxist philosophy. This provides the common ground that makes dialogue between them possible.

Analysis of the Opposite Concepts in Chao Lun

Chinese Buddhist texts come with a copious amount of Taoist terminology. And many of these technical terms areantonyms, such as motion and rest, existence and inexistence, delusion and truth, and so on. However, there is unityand internal connections among those seemingly opposite concepts. According to Seng-chao, there is motion withinrest and rest within motion. The three temporal phases, the past, the present, and the future, are not flux and flowinglike a river. The entities of the world are not physical and tangible. All the intangible and the imperceptible alsodeserve a place in the world. The reason why common people confuse illusion with truth is that they have notattained sage-knowledge. And their ignorance of sage-knowledge destines them to live forever in suffering in thecircle of birth and life, which is also known as Samsara. Nirvana is the sole escape. To reach Nirvana, one isrequired to be enlightened with absolute truth.

The Inner Clues of TaoTeChing

TaoTeChing is one of the most important classics of Chinese literature. There are inner clues in TaoTeChing. Lao-tzu found that all the visible things are produced or born by something, which means that these observable things could not be the ultimate source of the universe. The ultimate source of the universe must be invisible and has no color or sound. Lao-tzu called it the ＂Tao＂. On this basis, Lao-tzu got a series of conclusions including that the ＂Tao＂ runs spontaneously only following the law of itself and is not controlled by anything; The ＂Tao＂ is characterized by weakness and doing nothing; etc.. In this paper, we try to recreate the process of Lao-tzu＇s construction of his ideology.

How to bridge China and Africa culturally?—New clues from the commensurability of Asiancentricity and Afrocentricity

With the frequent economic cooperation and the cultural communication from China to Africa focusing on foreign policies and economic efforts is insufficient.Because culture-oriented investigations make more contributions to the development of the pan-cultural exchange,and they complement general culture inquiries.Chinese philosophies are very representative for Asiancentricity.The reason why is that a common key of the Asian values,beliefs,and worldviews which exceed many philosophies and religions,like Confucianism,Buddhism,Taoism.Secondly,the aspects of ontology,epistemology and axiology of Asiancentricity and Afrocentricity are quite similar.This can also be understood as commensurability existing in Chinese and African philosophies in some ways.In Chinese philosophy,everything and everyone can become valuable in relationships with others,and the myriad becomes perceivable and meaningful.In the meantime,conforming to the fundamental principles of the Asiancentricity perspectives,all of the elements in the universe,including animals,human beings,natural phenomena and inanimate objects,are connected with each other.Both of two philosophies emphasise the importance of being communal and harmony,rather than emphasising the characteristics of ego and individualism.Although,Asiancentricity and Afrocentricity are not totally common and universal,they do have enumerable commensurable factors and are embedded in the communicative and cultural particularities.

Human Nature, Personality, and Human Freedom in Feng Qi＇s On Wisdom

In creating his theory of wisdom, Feng Qi emphasizes that Chinese Marxist philosophy should move from the theory of knowledge to a discourse on wisdom and concentrate on Chinese people＇s living world and life existence, so as to provide a spiritual home for the Chinese people and thereby highlight the importance of human nature, personality, and human freedom in Chinese Marxist philosophy. In researching human nature, he expatiates on the problems of mind （xin） and human nature （xing）, natural instincts （tian xing） and virtues （de xing）, and general character and individual character; in emphasizing personality, he puts forward the idea that the ideal personality is ＂free personality as a member of ordinary people;＂ in probing into the problems of human freedom, he explains how to get freedom from the basis of practical materialism. This philosophical inquiry enriches Chinese Marxist philosophy＇s researches into the understanding of humanity and the connection of philosophy with the living world, which opens up a new area of development in the sinicization of Marxist philosophy.