Contrary to occidental philosophy, oriented to grasping and solidifying the principles of essential being （ontos on）, Buddhism seeks to understand the aspect of our existence that experiences suffering in life. In t...Contrary to occidental philosophy, oriented to grasping and solidifying the principles of essential being （ontos on）, Buddhism seeks to understand the aspect of our existence that experiences suffering in life. In the East Asian languages Human beings are described as Inter-Beings in that they are enveloped by the topos of life and death. From breath to breath, our life is bound to the moments of emerging and vanishing, being and non-being in an essential unity. D6gen＇s philosophical thinking integrated this conception with the embodied cognition of both thinking and acting self. In the phenomenological point of view, Heidegger （1927; 1993） emphasizes Being as bound to fundamental substantiality, which borders at the Ab-grund, falling into nothingness. With D^gen, the unity-within-contrast of life and death is exemplified in our breathing, because it achieves the unity of body and cognition which can be called ＂corpus.＂ In perfect contrast, the essential reflection for Heidegger is that of grasping the fundament of Being in the world, which represents the actualization of a Thinking-Being-Unity. The goal of this comparison is to fundamentally grasp what is the essentiality of being, life, and recognition （in Japanesejikaku f~ ~） bound to embodied cognition in our globalized world.展开更多
One can see often in explanations of encyclopedia or lexicons of philosophy that Plato manifested primarily the absolute Idealism, whereas Aristotle verified antagonistically the relevance of realism. It is easy to pi...One can see often in explanations of encyclopedia or lexicons of philosophy that Plato manifested primarily the absolute Idealism, whereas Aristotle verified antagonistically the relevance of realism. It is easy to pick up several parts of their representative works and prove that this thesis is corresponded to the original of Plato and Aristotle. But, in reflections of philosophy, we should not ignore a cautious view, focused just on this starting point： If the above mentioned thesis is used like a slogan, ＂Plato for idealism, Aristotle for realism,＂ as it often is, in the meantime there arises a dogmatic position which fixes our mental and intellectual activity only within the frame, so that everyone begins to reflect on Plato or Aristotle from that starting point in a certain framework. A critical and self-critical view of philosophy may bring this position for a query.展开更多
In view of the tendency of using abstract concepts and speculative methods to study philosophy under the influence of western metaphysics,this paper advocates a method of seeking body metaphors in concepts to study ph...In view of the tendency of using abstract concepts and speculative methods to study philosophy under the influence of western metaphysics,this paper advocates a method of seeking body metaphors in concepts to study philosophy,including the possibility,specific methods,and significance of employing this method.By examining the reflection on the relationship between metaphysics and metaphor conducted by contemporary western philosophy,we can eradicate the traditional prejudice that abstract concepts should be used for the speculation.By introducing Lakoff’s theory of“conceptual metaphor”,we can illustrate that the meaning of concept is fundamentally shaped by physical sensory activities from the perspective of“conceptualization”,which also means that it is feasible to reflect on the generation of conceptual meanings through body metaphors,by which making sense of philosophy is feasible.On the basis of relevant researches,this paper puts forward three methods to reflect on body experience in the context of philosophy,namely,lived-in experience,etymological backtracking,and structural backtracking.These methods will bring certain advantages to the comparative study of Chinese and western philosophy in aspects of self understanding,comparison between China and the west,and contemporary development.展开更多
The critique of a premise and reflection on a question represent two different philosophical positions, and at the same time constitute two distinct routes by which contemporary philosophy has appeared on the scene. T...The critique of a premise and reflection on a question represent two different philosophical positions, and at the same time constitute two distinct routes by which contemporary philosophy has appeared on the scene. The critique of a premise, a discourse exercise aimed at the reconstruction of forms, is premised on a position of morphology. It obfuscates the real foundation of philosophy： all authentic philosophy originates from questions, and only the process of critical reflection on questions can provide an authentic context allowing philosophy＇s joumey into the depths. While philosophical discourse systems have always been distinguished by morphological construction, they have nontheless remained attempts at providing philosophical answers to questions posed by practice. Questions, as opposed to morphology, cannot but take precedence and be of a more fundamental nature. The theory of question-oriented reflection, as put forward by the Marxist revolution in philosophy, refers to the basic positions of the ＂theory of practice＂ and the ＂theory of the question.＂ It stongly holds that philosophy in essence is about the logic of questions and answers and its real point is ＂to change the world;＂ sound premises for philosophical forms can be arrived at only through critical rethinking of the philosophy arising from questions and the questions posed by philosophy, and only on such premises can philosophical forms be properly constructed.展开更多
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 ...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,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
文摘Contrary to occidental philosophy, oriented to grasping and solidifying the principles of essential being （ontos on）, Buddhism seeks to understand the aspect of our existence that experiences suffering in life. In the East Asian languages Human beings are described as Inter-Beings in that they are enveloped by the topos of life and death. From breath to breath, our life is bound to the moments of emerging and vanishing, being and non-being in an essential unity. D6gen＇s philosophical thinking integrated this conception with the embodied cognition of both thinking and acting self. In the phenomenological point of view, Heidegger （1927; 1993） emphasizes Being as bound to fundamental substantiality, which borders at the Ab-grund, falling into nothingness. With D^gen, the unity-within-contrast of life and death is exemplified in our breathing, because it achieves the unity of body and cognition which can be called ＂corpus.＂ In perfect contrast, the essential reflection for Heidegger is that of grasping the fundament of Being in the world, which represents the actualization of a Thinking-Being-Unity. The goal of this comparison is to fundamentally grasp what is the essentiality of being, life, and recognition （in Japanesejikaku f~ ~） bound to embodied cognition in our globalized world.
文摘One can see often in explanations of encyclopedia or lexicons of philosophy that Plato manifested primarily the absolute Idealism, whereas Aristotle verified antagonistically the relevance of realism. It is easy to pick up several parts of their representative works and prove that this thesis is corresponded to the original of Plato and Aristotle. But, in reflections of philosophy, we should not ignore a cautious view, focused just on this starting point： If the above mentioned thesis is used like a slogan, ＂Plato for idealism, Aristotle for realism,＂ as it often is, in the meantime there arises a dogmatic position which fixes our mental and intellectual activity only within the frame, so that everyone begins to reflect on Plato or Aristotle from that starting point in a certain framework. A critical and self-critical view of philosophy may bring this position for a query.
文摘In view of the tendency of using abstract concepts and speculative methods to study philosophy under the influence of western metaphysics,this paper advocates a method of seeking body metaphors in concepts to study philosophy,including the possibility,specific methods,and significance of employing this method.By examining the reflection on the relationship between metaphysics and metaphor conducted by contemporary western philosophy,we can eradicate the traditional prejudice that abstract concepts should be used for the speculation.By introducing Lakoff’s theory of“conceptual metaphor”,we can illustrate that the meaning of concept is fundamentally shaped by physical sensory activities from the perspective of“conceptualization”,which also means that it is feasible to reflect on the generation of conceptual meanings through body metaphors,by which making sense of philosophy is feasible.On the basis of relevant researches,this paper puts forward three methods to reflect on body experience in the context of philosophy,namely,lived-in experience,etymological backtracking,and structural backtracking.These methods will bring certain advantages to the comparative study of Chinese and western philosophy in aspects of self understanding,comparison between China and the west,and contemporary development.
文摘The critique of a premise and reflection on a question represent two different philosophical positions, and at the same time constitute two distinct routes by which contemporary philosophy has appeared on the scene. The critique of a premise, a discourse exercise aimed at the reconstruction of forms, is premised on a position of morphology. It obfuscates the real foundation of philosophy： all authentic philosophy originates from questions, and only the process of critical reflection on questions can provide an authentic context allowing philosophy＇s joumey into the depths. While philosophical discourse systems have always been distinguished by morphological construction, they have nontheless remained attempts at providing philosophical answers to questions posed by practice. Questions, as opposed to morphology, cannot but take precedence and be of a more fundamental nature. The theory of question-oriented reflection, as put forward by the Marxist revolution in philosophy, refers to the basic positions of the ＂theory of practice＂ and the ＂theory of the question.＂ It stongly holds that philosophy in essence is about the logic of questions and answers and its real point is ＂to change the world;＂ sound premises for philosophical forms can be arrived at only through critical rethinking of the philosophy arising from questions and the questions posed by philosophy, and only on such premises can philosophical forms be properly constructed.
文摘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,
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.
