The incredible extent of current environmental destruction justifies the modern concern to resist the alienated view of nature as a resource to exploit a totality of dead and meaningless objects, a totally disenchante...The incredible extent of current environmental destruction justifies the modern concern to resist the alienated view of nature as a resource to exploit a totality of dead and meaningless objects, a totally disenchanted world. In this spirit, modern philosophy tries to take nature seriously by recapturing a sense of nature＇s intrinsic value. Hegel respects nature to the extent that it bears the trace of the human mind, to the extent that it is forced ＂to speak the voice of reason.＂ Although there are grounds for being critical of the Hegelian project, especially because Hegel remains silent on the issue of our duties towards nature for the sake of nature and his argumentation serves the primordial desires of human reasoning and not the rights of nature itself, it is suggested that no matter how much inauthentic and incomplete is the recognition that the human mind acquires in its dialectical confrontations with nature. Hegelian phenomenology grants the human mind with a remarkable degree of self-certainty, necessary for all its subsequent educational enterprises.展开更多
In recent years,with the accelerating development of the socialist market economy and the process of globalization,corruption has appeared and become more and more serious,causing serious harm to the interests of the ...In recent years,with the accelerating development of the socialist market economy and the process of globalization,corruption has appeared and become more and more serious,causing serious harm to the interests of the state and people,so the construction of a clean and honest government draws people’s attention.The doctrine of evil human nature of Syun Zih explained profound theories concerning the nature of human beings and the view of interest with simple language,from which the origin of the construction of a clean and honest government could be found.As a result,we can have a right starting point,representing the fundamental interests of the overwhelming majority of people in the long-term exploration.The doctrine of evil human nature of Syun Zih plays an irreplaceable role in the correct understanding and analysis of the construction of a clean and honest government and the construction of the incorrupt government culture.展开更多
In modern times,under the dual crisis of nationality and culture,Zhang Junmai returned to the internal philosophy of“Inner Sage,”whereby he started the global exploration of“Outer King”and constructed his own cate...In modern times,under the dual crisis of nationality and culture,Zhang Junmai returned to the internal philosophy of“Inner Sage,”whereby he started the global exploration of“Outer King”and constructed his own categorized Neo-Confucianism thoughts based on the contents of Yangming’s philosophy of mind as well as western philosophies.Therefore,by probing into the foundation of Zhang Junmai’s philosophy of mind,this paper explores the educational significance of the view of life based on honesty,the methodology of giving equal importance to learning and doing,and the world’s point of view contained in it,which may serve as a certain reference for the current education development.展开更多
Based on the contents and temperament of pastoral poetries written by TAO Yuan-ming,by centering on respecting the nature,indifference and optimism,and plainness and authenticity,the paper had analyzed aesthetic ideol...Based on the contents and temperament of pastoral poetries written by TAO Yuan-ming,by centering on respecting the nature,indifference and optimism,and plainness and authenticity,the paper had analyzed aesthetic ideologies contained in his poetries.On this basis,it had discussed the influence of aesthetic ideology of TAO Yuan-ming on the style of classical gardens in South China,which were quiet and natural,elegant and fresh,simple and plain,and far-reaching in artistic conception.By combining with cases,it pointed out that the poetic prose had been directly quoted as the names of gardens or scenic spots of classical gardens in South China,and showed that the aesthetic ideology of TAO Yuan-ming had set up a successful ideal model for cultural landscapes,producing far-reaching influence on the aesthetic state of mind of gardeners or owners of gardens,further instilling humanistic spirit into classical gardens in South China.展开更多
Aristotle＇s Nicomachean Ethics is central to John McDowell＇s classic Mind and World. In Lectures IV and V of that work, McDowell makes three claims concerning Aristotle＇s ethics： first, that Aristotle did not base...Aristotle＇s Nicomachean Ethics is central to John McDowell＇s classic Mind and World. In Lectures IV and V of that work, McDowell makes three claims concerning Aristotle＇s ethics： first, that Aristotle did not base his ethics on an externalist, naturalistic basis （including a theory of human nature）; second, that attempts to read him as an ethical naturalist are a modem anachronism, generated by the supposed need to ground all viable philosophical claims on claims analogous to the natural sciences; and third, that a suitably construed Aristotelian conception of ＂second nature＂ can form the basis of a viable contemporary philosophy of mind, world, and normativity. This paper challenges each of these three claims. Aristotle＇s ethics, we will claim alongside Terence Irwin, Bemard Williams, Philippa Foot, and many premodem commentators, is based in the kind of physics, metaphysics, and metaphysical biology that McDowell says it cannot be. Historically, we will argue that McDowell＇s argument that Aristotle＇s ethical reasoning is ＂autonomous＂ or ＂self-standing＂ is distinctly modem, citing evidence from the leading medieval commentators on the Nicomachean Ethics. The felt need to which McDowell responds, of reading Aristotle＇s ethical or political thought as wholly non-metaphysical, arises from out of the successes of the natural sciences in the modem world, which he agrees discredit the Aristotelian, teleological account of nature. In the final part of the paper, we propose that McDowell＇s account of normativity, rooted in the non-metaphysical ＂second nature＂ he reads into Aristotle, we will contend, is as it stands inescapably relativistic. On a different note, we need also to recognize, as McDowell does not, that this is a new Aristotle, one shaped by our requirements and space of reasons, not the mind and world of the Greek Philosopher himself.展开更多
The question of the origin of badness is a core problematic in New Confucian philosopher Xiong Shili＇s 熊十力 （1885-1968） Ming Xin Pian 明心篇 （Explaining the Mind; 1959）, a work representative of his thought to...The question of the origin of badness is a core problematic in New Confucian philosopher Xiong Shili＇s 熊十力 （1885-1968） Ming Xin Pian 明心篇 （Explaining the Mind; 1959）, a work representative of his thought towards the end of his life. In this essay, I examine how Xiong uses the concepts of the nature （xing 性） and the mind （xin 心） to explain the origin of moral badness. Xiong asserts that the Buddhists never concerned themselves with the problem of the origin of ignorance and delusion, afflictions that in turn lead to suffering and wrongdoing. Xiong sets out to redress what he claims the Buddhists had failed to do. I argue that the conceptual structure of both Xiong Shili＇s and Zhu Xi＇s （1130-1200） theoretical approaches to this problem are isomorphic. The isomorphism is significant because it suggests that Xiong consciously drew on Zhu Xi and/or the Buddhist models that Zhu in turn drew on. I provide evidence to show that even as late as 1959, and despite his increasingly entrenched criticisms of Buddhism, Xiong continued to draw on key concepts and models drawn from Buddhist philosophy of mind.展开更多
文摘The incredible extent of current environmental destruction justifies the modern concern to resist the alienated view of nature as a resource to exploit a totality of dead and meaningless objects, a totally disenchanted world. In this spirit, modern philosophy tries to take nature seriously by recapturing a sense of nature＇s intrinsic value. Hegel respects nature to the extent that it bears the trace of the human mind, to the extent that it is forced ＂to speak the voice of reason.＂ Although there are grounds for being critical of the Hegelian project, especially because Hegel remains silent on the issue of our duties towards nature for the sake of nature and his argumentation serves the primordial desires of human reasoning and not the rights of nature itself, it is suggested that no matter how much inauthentic and incomplete is the recognition that the human mind acquires in its dialectical confrontations with nature. Hegelian phenomenology grants the human mind with a remarkable degree of self-certainty, necessary for all its subsequent educational enterprises.
文摘In recent years,with the accelerating development of the socialist market economy and the process of globalization,corruption has appeared and become more and more serious,causing serious harm to the interests of the state and people,so the construction of a clean and honest government draws people’s attention.The doctrine of evil human nature of Syun Zih explained profound theories concerning the nature of human beings and the view of interest with simple language,from which the origin of the construction of a clean and honest government could be found.As a result,we can have a right starting point,representing the fundamental interests of the overwhelming majority of people in the long-term exploration.The doctrine of evil human nature of Syun Zih plays an irreplaceable role in the correct understanding and analysis of the construction of a clean and honest government and the construction of the incorrupt government culture.
基金Phase achievement of Jiangsu Postgraduate Research Innovation Program“Research on Education Modernity Based on Zhang Junmai’s Neo-Confucianism Thought”(KYCX20_2099).
文摘In modern times,under the dual crisis of nationality and culture,Zhang Junmai returned to the internal philosophy of“Inner Sage,”whereby he started the global exploration of“Outer King”and constructed his own categorized Neo-Confucianism thoughts based on the contents of Yangming’s philosophy of mind as well as western philosophies.Therefore,by probing into the foundation of Zhang Junmai’s philosophy of mind,this paper explores the educational significance of the view of life based on honesty,the methodology of giving equal importance to learning and doing,and the world’s point of view contained in it,which may serve as a certain reference for the current education development.
基金Supported by Fund for Scientific Research of Nanjing University of Finance and Economics (B2010017)~~
文摘Based on the contents and temperament of pastoral poetries written by TAO Yuan-ming,by centering on respecting the nature,indifference and optimism,and plainness and authenticity,the paper had analyzed aesthetic ideologies contained in his poetries.On this basis,it had discussed the influence of aesthetic ideology of TAO Yuan-ming on the style of classical gardens in South China,which were quiet and natural,elegant and fresh,simple and plain,and far-reaching in artistic conception.By combining with cases,it pointed out that the poetic prose had been directly quoted as the names of gardens or scenic spots of classical gardens in South China,and showed that the aesthetic ideology of TAO Yuan-ming had set up a successful ideal model for cultural landscapes,producing far-reaching influence on the aesthetic state of mind of gardeners or owners of gardens,further instilling humanistic spirit into classical gardens in South China.
文摘Aristotle＇s Nicomachean Ethics is central to John McDowell＇s classic Mind and World. In Lectures IV and V of that work, McDowell makes three claims concerning Aristotle＇s ethics： first, that Aristotle did not base his ethics on an externalist, naturalistic basis （including a theory of human nature）; second, that attempts to read him as an ethical naturalist are a modem anachronism, generated by the supposed need to ground all viable philosophical claims on claims analogous to the natural sciences; and third, that a suitably construed Aristotelian conception of ＂second nature＂ can form the basis of a viable contemporary philosophy of mind, world, and normativity. This paper challenges each of these three claims. Aristotle＇s ethics, we will claim alongside Terence Irwin, Bemard Williams, Philippa Foot, and many premodem commentators, is based in the kind of physics, metaphysics, and metaphysical biology that McDowell says it cannot be. Historically, we will argue that McDowell＇s argument that Aristotle＇s ethical reasoning is ＂autonomous＂ or ＂self-standing＂ is distinctly modem, citing evidence from the leading medieval commentators on the Nicomachean Ethics. The felt need to which McDowell responds, of reading Aristotle＇s ethical or political thought as wholly non-metaphysical, arises from out of the successes of the natural sciences in the modem world, which he agrees discredit the Aristotelian, teleological account of nature. In the final part of the paper, we propose that McDowell＇s account of normativity, rooted in the non-metaphysical ＂second nature＂ he reads into Aristotle, we will contend, is as it stands inescapably relativistic. On a different note, we need also to recognize, as McDowell does not, that this is a new Aristotle, one shaped by our requirements and space of reasons, not the mind and world of the Greek Philosopher himself.
文摘The question of the origin of badness is a core problematic in New Confucian philosopher Xiong Shili＇s 熊十力 （1885-1968） Ming Xin Pian 明心篇 （Explaining the Mind; 1959）, a work representative of his thought towards the end of his life. In this essay, I examine how Xiong uses the concepts of the nature （xing 性） and the mind （xin 心） to explain the origin of moral badness. Xiong asserts that the Buddhists never concerned themselves with the problem of the origin of ignorance and delusion, afflictions that in turn lead to suffering and wrongdoing. Xiong sets out to redress what he claims the Buddhists had failed to do. I argue that the conceptual structure of both Xiong Shili＇s and Zhu Xi＇s （1130-1200） theoretical approaches to this problem are isomorphic. The isomorphism is significant because it suggests that Xiong consciously drew on Zhu Xi and/or the Buddhist models that Zhu in turn drew on. I provide evidence to show that even as late as 1959, and despite his increasingly entrenched criticisms of Buddhism, Xiong continued to draw on key concepts and models drawn from Buddhist philosophy of mind.
