A clear journey to body—thinking on “somatic” in western philosophy

From the perspective of body, the paper fully explains the “somatic” issue in western philosophy. First, the body origin of human knowledge is illustrated. second, the awaken of the body awareness in western philosophy is demonstrated. At last, the relationship between two philosophies is stated in line with phenomenological spirit.

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.

西方哲学“一分为三”思想初探

“一分为三”是人类认识最普遍的规律和最基本的思维方式。西方哲学充满着“一分为三”的辩证思想。哲学意义上的“一”具有本原意义,是具有普遍性意义的无任何规定性的存在。这与老子“一”相似。“一”具有相对的稳定性、广泛的包容性和强烈的可变异性。“三”具有“类”的意义。亚里士多德提出了“美德是一种适中”的观点,构成“过度、不足、适中”的“一分为三”模式,相似于我国孔子“过、不及、中庸”模式。“适中”是法律、自然、良心等。黑格尔提出了“正--反--合”即否定之否定的“一分为三”思维模式,并将自己的哲学体系划分为逻辑学、自然哲学和精神哲学三个部分。这与中国哲学思想都有相似之处。

今日儒家学说的文教力量

儒家学说一直被认为是中华文化的主流,也代表华人的传统,因此,当社会出了问题,便归咎于儒家思想。百年来,前有"五四",后有"文革",儒学一时成为攻击摧毁的对象。魏晋以后,儒学对基层社会的影响其实有限,因此不应负起社会封建腐败的全责。讲者认为,由孔、孟、荀集大成的儒家思想,经过历代官僚将之政治化、塾师将之教条化、学者将之支离化,再加上现代中外学者将之西方化,使本来代表了中华民族的经验与智慧不断被消磨损耗,沦为难以理解的碎文剩义。讲者首先列举论证,肯定正统儒家学说的现代意义,继而提出复兴儒学的具体方案,并倡议华人社会的有识之士,负起继往圣兴绝学的使命:把优秀的中华文化重新定位,而为世人认识,为社会发展新生命;并使此一贯彻人本精神的伟大思想,足与西方哲学与宗教分庭抗礼,推动新时代人类文明的进步.本文为作者2002年在新加坡由《联合早报》和国立大学艺术中心与中文系联办的"吴德耀文化讲座"所作的讲演。教育家昊德耀教授(1915-1994)生前服膺中华文化,阐扬儒学于海隅南疆,不遗余力,居功至伟,本讲即为纪念昊教授而作。

A Comparative Study of Lao Zi's Eco-philosophy and Western Contemporary Eco-philosophy

Based on the brief introduction of western contemporary eco-philosophies and Lao Zi’s eco-philosophy,there will be an analysis of the differences according to historical context and critical target and their convergence.The analysis leads to the conclusion that eco-philosophies,whether contemporary or ancient,are against any form of domination and centrism.

The Turn of Brain Science in the Development of Philosophy

With the development of brain science,new breakthrough points have been discovered in more and more fields including philosophy.The philosophy is a mode of thinking and brain science explores the mystery of thinking by researching functions of human brain,which provides a broader vision for the study of the essential difference between the Chinese and western modes of thinking and philosophical thoughts.For better development of Chinese philosophy,the whole brain civilization must be founded,so that Chinese and western cultures should learn from each other to tackle further challenges.

Analysis of Differences between Chinese and Western Sport Philosophy

China is a world＇s ancient civilization with a long history of five thousand years; meanwhile, it is also the headstream of sports culture. Chinese sports aim at building the body and self-cultivation. The movement structures of sports are mainly the simulation of all kinds of movement of animals, which are particular about static and dynamic equilibrium, firmness, and gentleness, getting refined internally and externally. The feature of Chinese sports is the unification of form and spirit. The pattern of Chinese sports is closely related with Chinese philosophy thought, and the constructed Chinese sports culture has become the essential part of Chinese traditional philosophy. Chinese sports have integrated fitness and aesthetic appreciation into one, which is the specific expression of Chinese traditional thought. However, western sports have integrated with western philosophy thought with strong athletic tint. The characteristic of western sports has a necessary connection with the ancient Greek thought. Ancient Greeks had realized that the relationship between human and the nature was not totally dependent with contrariety, so they thought only fighting with the nature could they survive. The origins of thought of Chinese and western sports cultures decide the differences between Chinese and western sports. The harmony of China and competition of the west can be both embodied in sports. This thesis will analyze the differences between Chinese and western sports philosophy.

“体育是什么”的本体论沉思与当代重建

“体育是什么”一问居于当前体育哲学研究的核心,对其展开的本体论沉思形成了体育哲学的本体论思想与理论重建,具体体现为本体思维方式与本体论理论建构间的流变过程。作为两种基本的本体思维方式,“是之所‘是’”强调本体的概念规定,“是之为‘是’”注重本体的结构生成,二者在中西体育哲学思想史中形成了各自的本体论理论嬗变。西方体育哲学的分析哲学与欧陆哲学传统在两种本体思维方式区分下分别形成了“游戏说”与“身体说”体育哲学本体论说,中国传统哲学试图整合两种本体思维方式,形成了“目的说”与“人本说”的体育哲学本体论说。在中西哲学交融背景下的“人类学历史本体论”,将“所是”与“为是”两种本体思维方式融入人类历史与心理结构的生成过程,以此重构体育哲学的本体论研究和“问答”的思维方式,形成体育实践中人类普遍性知识,继而在形上之域整合人在面对体育实践时触发的“沉思”与“言说”的隔阂,完成对体育哲学理论与学科任务的重新考量。

On the Development of the Natural Law in the Western Political Philosophy

Natural law is an important concept in political philosophy,the theme of this paper is the development of natural law in the western political philosophy.To specify this statement,this paper is divided into three parts.The first is the origin of natural law in the western political philosophy.The second is the development of natural law in Aquinas'thoughts.The third is the development of natural law in Hobbes'thoughts.

Timelessness and Time Dependence of Human Consciousness From a Scientific Western Viewpoint

Eastern philosophy and western science have convergent and divergent viewpoints for their explanation of consciousness. Convergence is found for the practice of meditation allowing besides a time dependent consciousness, the experience of a timeless consciousness and its beneficial effect on psychological wellbeing and medical improvements, which are confirmed by multiple scientific publications. Theories of quantum mechanics with non-locality and timelessness also show astonishing correlation to eastern philosophy, such as the theory of Penrose-Hameroff （ORC-OR）, which explains consciousness by reduction of quantum superposition in the brain. Divergence appears in the interpretation of the subjective experience of timeless consciousness. In eastern philosophy, meditation at a higher level of awareness allows the personal experience of timeless and non-dual consciousness, considered as an empirical proof for the existence of pure consciousness or spirituality existing before the material world and creating it by design. Western science acknowledges the subjective, non-dual experience, and its multiple beneficial effects, however, the interpretation of spirituality designing the material universe is in disagreement with the Darwinian Theory of mutation and selection. A design should create an ideal universe without the injustice of 3% congenital birth defects and later genetic health problems. The western viewpoint of selection is more adapted to explain congenital errors. The gap between subjectivity and objectivity, the mind-body problem, is in eastern philosophy reduced to the dominance of subjectivity over objectivity, whereas western science attributes equal values to both. Nevertheless, there remains an astonishing complementarity between eastern and western practices.

中国哲学与西方哲学互为“他者”:以葛瑞汉等人的研究为中心

以西方哲学看中国哲学,这是很多研究者都做过的工作;而以中国哲学看西方哲学,这种工作做得相对少些。两种哲学互看对方而开展对话、交流,可使双方都有触动。英国著名汉学家、哲学家葛瑞汉经常做此“互看对方”的工作,成就斐然。由葛瑞汉的研究可知,一方面,作为西方哲学的“他者”,中国哲学成为解决西方哲学一些难题的重要资源;另一方面,葛瑞汉又用作为中国哲学“他者”的西方哲学,来阐释中国哲学中的关联思维及庄子哲学、墨子哲学等。在中国哲学与西方哲学互视对方为“他者”的过程中,各自的特色可以更好地呈现出来,这一过程也显示了双方的平等关系。

卢梭的立法者难题及其中国解决方案

卢梭认为,立法者承担着塑造政治生活方式和塑造人民的职能,其行动原理是公意。不过,卢梭在其政治理论中引入独立的立法者,却产生了一个难题,那就是如何确保人民和立法者关系的统一。立法者不是人民本身,如何确保立法者制定的法律正是人民自己想要的法律或者确保立法者制定的法律就是人民自己制定的法律,卢梭并没有解决这一难题。中国的立法实践从实质上初步解决了卢梭的立法者难题,既能保证人民成为真正的立法者,又能保证人民制定的法律符合公意。

革故鼎新:中国哲学转型期脉络

鸦片战争后,西方文化的广泛传入,使中国哲学发生了显著变化,涌起三次浪潮。第一次叫作“西情东渐”,发生在鸦片战争时期。第二次叫作“西技东渐”,发生在洋务运动时期。第三次才叫作“西学东渐”,发生在戊戌变法前后。西方哲学在此过程中传入中国,中国近代哲学没有照着西方哲学讲,而是按照自己的理解方式,作了创造性的诠释,促使中国哲学发生第二次变革。中国现代哲学发生第三次变革,实现由自发哲学转向自觉哲学。

承认理论视域下中国式现代化对西方现代化道路的超越研究

现代化的实现需要国家主体与内部主体间的“互相承认”。古典承认理论与现代承认理论给现代化的“承认”之路带来了两种霄壤之别的方案,西方现代化从少数人出发并牺牲他者的发展模式正是古典承认理论描述的承认过程的真实写照。中国式现代化在发展主体上坚持了共同体性,在发展动机上立足于主体间性,完成了承认从“生死斗争”向自由且真实的“互相承认”的蝶变,实现了对西方现代化道路的超越与升华,给世界交出了一份人类文明新形态的中国答卷。

哲学与科学之关系的问题史考察——西方哲学解读的一个基本视角

哲学的自我反思的自觉是西方哲学的一个基本特征。而对“哲学是什么”的不懈探问，在康德以来的西方哲学中，几乎总是和哲学与科学的关系问题的思考交织在一起。对哲学与科学之关系的问题史考察表明，这一问题的思考对于康德以来的西方哲学的自我反思和形态建构具有前提性和规导性的意义。而反过来，以哲学与科学的关系问题的考察为切入点，也为我们研究西方哲学尤其是康德以来的西方哲学提供了一个基本视角。

从西方哲学的三次转向看哲学对象的演变

西方哲学经历了三次大转向:远古的实践哲学的兴起、近代的知识学的繁盛和现代的语言哲学的出场。它们实质上就是哲学对其对象或范围的三次深入的自我开掘,就是哲学的中心区域和重点论题的三次转移。这三次大转向给予我们的有关哲学对象的启示主要有:哲学对象不是一成不变的,而是随着哲学的演进而变迁;哲学必须每隔一段时间便开辟和开发新领域,才能不断地向前发展;哲学总是可以在人身上大做文章和做大文章。

《资本论》对近代西方政治哲学的批判

马克思对资本主义的分析,旨在探寻“解放何以可能”。在这个意义上,《资本论》就不仅仅是对古典政治经济学的批判,还内含着对近代西方政治哲学的批判。《资本论》对近代西方政治哲学的批判主要体现在内容、理路、任务三个方面:就内容而言,近代西方政治哲学提供了一个关于时代的理想性图景,马克思批判了这一图景,通过《资本论》的“对象”,在思维中再现了资本主义的现实;就理路而言,近代西方政治哲学是从观念出发来解释实践,马克思批判了这种理路的抽象性和非历史性,主张从物质实践出发解释观念;就任务而言,近代西方政治哲学提出确立资本主义永恒性的时代任务,《资本论》提出的则是把人从物的普遍统治中解放出来、把资本的独立性和个性变为人的独立性和个性的历史任务。

论西方哲学文化视域中的中国因素及其成因——兼论如何处理中西哲学文化之关系

随着"东学西渐"研究在我国的逐渐展开,人们对西方哲学文化中的中国因素有了一定的了解。虽然"哲学"一词来源于西方,但中国传统哲学文化对西方的影响功不可没,中西哲学文化的互补性及所遵循的共同发展规律说明无论是西方哲学文化还是中国哲学文化都是全人类的共同财富。取代、更新、补缺等是全球化时代正确处理中西哲学文化之间关系的基本方法。

智的本体论与爱的本体论——中西本体论的歧异与会通

西方本体论的发展经历了一个从传统的智的本体论向由舍勒所开创的爱的本体论的转变历程。舍勒的本体论学说与中国古代的本体论学说之间的共通性质恰恰为我们指明了中国古代本体论学说自身的特征：如果说西方传统的本体论是一种智的本体论的话，那么中国传统的本体论则体现为一种爱的本体论。实际上，正如事实判断与价值判断二者须臾不可分离一样，无论是智的本体论还是爱的本体论其都是一种以偏概全的理论。人类本体论学说发展的最终归宿，不是一者对另一者的取代，而是应走向二者的交融与综合。

从“新儒家哲学”看“新文科建设”与“西学”资源问题

“新文科”与“儒家哲学”两者的汇聚点,就是“新儒家哲学”。存在着三种不同含义的“新儒家哲学”,即宋明新儒家哲学、20世纪的现代新儒家哲学和21世纪的当代新儒家哲学。它们都进行了传统哲学的转化和发展,即都进行了某种意义的“新文科建设”。就其学术资源来看,其共性是:它们都汲取了某种“西学”资源。具体来说,宋明新儒家汲取了“西天取经”意义上的“西学”资源,即佛学;而现当代新儒家汲取了“西学东渐”意义上的“西学”资源,即西方哲学。因此,在思想学术资源这个问题上,“新文科建设”最基本的原则之一应当是:在保持文化主体性、“中国性”的前提下,积极地吸纳“西学”的资源。