Journal articles on the topic 'Contemporary Chinese thought'
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Simpson, Garret Pagenstecher, Zhu Liyuan, and Gene Blocker. "Asian Thought and Culture: Contemporary Chinese Aesthetics." Philosophy East and West 47, no. 2 (April 1997): 272. http://dx.doi.org/10.2307/1399881.
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Rong, Xu Rong, and Zhao Wei. "The influence of art symbol of Ming Dynasty furniture on Contemporary Home Furnishing." Journal of Arts and Humanities 7, no. 1 (February 2, 2018): 32. http://dx.doi.org/10.18533/journal.v7i1.1287.
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<p>Nowadays, Chinese style is a hot topic. On the application of Chinese style in home design, Ming Dynasty furniture is indeed a classic in the history of ancient Chinese furniture, it reveals the excellent thoughts of Chinese culture, this symbol thought contribute to the Chinese style toward the international. The Art symbolic throughout penetrate the home design. Symbolic thought in various stages of the design is only slightly different form of expression, its connotation is the first design philosophy of China.</p>
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Hui, Wang, and Rebecca E. Karl. "Contemporary Chinese Thought and the Question of Modernity." Social Text, no. 55 (1998): 9. http://dx.doi.org/10.2307/466684.
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Sangok Lee. "Wangli and the Establishment of Contemporary Chinese Language Thought." Korean Language Research ll, no. 20 (June 2007): 185–214. http://dx.doi.org/10.16876/klrc.2007..20.185.
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Ott, Margus. "Chinese Refreshment for Contemporary Political Thought: wúwéi, care, and democracy." International Journal of Area Studies 8, no. 1 (December 1, 2013): 37–51. http://dx.doi.org/10.2478/ijas-2013-0002.
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Abstract In my paper I bring out two topics from the ancient Chinese political philosophy. (1) Non-action (wúwéi) that was required from the ruler in the Legalist and Huang-Lao tradition (e.g. Han Feizi, Huainanzi) and was incorporated into the mainstream of political philosophy (e.g. Confucian Dong Zhongshu); (2) care of the people and especially of the needy, that is also required from the ruler, and was stressed mainly in the Mohist and Confucian traditions. From these two ideas I hope to get some “refreshment” for our contemporary political philosophy, and I consider them as logical extensions of democracy. On the other hand, I argue also that the traditional conception of non-acting ruler in the Legalist context should be modified with the Western ideas of the separation of powers and transparency of government; and even that this modification would be more consequent and realistic also in terms of the original Chinese idea itself.
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Ghiselli, Andrea. "Revising China's Strategic Culture: Contemporary Cherry-Picking of Ancient Strategic Thought." China Quarterly 233 (March 2018): 166–85. http://dx.doi.org/10.1017/s0305741018000413.
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AbstractThis article looks at the influence of ancient military thinkers, especially Sunzi, in Chinese strategic culture today to shed light on a critical aspect of Alastair Iain Johnston's work on strategic culture: the relationship between the foreign policy elites and the cultural artefacts and symbols at the origin of strategic culture. The empirical analysis revolves around a large number of articles published by Chinese military scholars and officers between 1992 and early 2016 in the PLA Academy of Military Science's journal,China Military Science. The conclusion is that some elements of Chinese ancient military thought are readily apparent in China's military doctrine and operations today. These elements clearly call for a realist vision of the world, especially within the PLA. Yet, the analysis also prompts reflection on how to positively engage China on non-traditional security issues.
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Li, Xiaofan Amy. "Pascal Quignard as Sinophile: Recreating Chinese Antiquity in Contemporary France." Comparative Literature 72, no. 1 (March 1, 2020): 32–52. http://dx.doi.org/10.1215/00104124-7909961.
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Abstract This article examines the question of reinventing Chinese antiquity in the works of the contemporary French writer Pascal Quignard. It focuses on three aspects of Quignard’s Chinese-inspired works: his rewriting of ancient Chinese texts, his views on the idea of language via classical Chinese language and thought, and his recreation of Chinese antiquity via a radical contemporization of the past. This examination demonstrates that Quignard poses important questions about cultural reception and appropriation, especially as regards the problematic relation between sinophilia, Orientalism, and the reception of antiquity. Finally, the article proposes a nuanced view of Quignard’s sinophilia that recognizes both its merits and drawbacks. It concludes by arguing that despite the pitfalls of cultural misunderstanding and misrepresentation, Quignard spells out the conceptual death of French Orientalism in his refusal to fetishize Chinese antiquity and attests to a tendency in contemporary French literature and thought to creatively recycle foreign cultures and revise one’s understanding through the other.
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Sypniewski, Bernard, and M. Frankel Sypniewski. "Patterns of Thought." Respectus Philologicus 24, no. 29 (October 25, 2013): 36–49. http://dx.doi.org/10.15388/respectus.2013.24.29.3.
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We have no system from ancient China comparable to Aristotelian logic or any other such system developed in the ancient Mediterranean world, but it cannot be said that the Confucian-era texts do not show that their authors were concerned to make cogent arguments—if not “arguments” in the strictly Western logical sense. We explore a way that might have satisfied the goal of presenting reasoned cases by analyzing a sample from a text known as the Da Xue(the Way of Great Learning), one of the five Confucian Classics. The Confucian Classics, especially the Da Xue, were roughly contemporary with the origins of Greek logical thought. This being so, they offer good examples of sophisticated, well-thought-out philosophical texts which were not subjected to Greek logical processes. The reader should be cautioned that we are not saying that this or any other classical Chinese text is illogical; we describe what we mean when we say that these texts exhibit a non-logical reasoning system. We assume that the Chinese author did not mimic other texts or oral statements without considerable thought. The text, which shows no non-Chinese influence, is heavily patterned. We contend that the patterns in the text are more than literary devices, but demonstrate non-Western reasoning.
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Wang, Sijia, and Huanhuan He. "Paramārtha’s Ultimate Truth and the Development of Chinese Buddhism’s Ultimate Truth." Religions 13, no. 1 (December 24, 2021): 17. http://dx.doi.org/10.3390/rel13010017.
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This paper discusses the development of ideas of the ultimate in the thought of Chinese Buddhism in the Northern and Southern Dynasties. The concept of ultimate truth is, along with that of conventional truth, a core concept in Mahāyāna Buddhism. During the Sui Dynasty, Chinese Buddhism developed the unique perspective of the Three Truths, the foundation for which was formed during the Southern and Northern Dynasties. This begins with Jie jie Jing 解節經 (in full, Foshuo Jiejie Jing 佛說解節經) by Paramārtha (499–569), which is a partial translation of Saṃdhinirmocanasūtra and presents the theory of ultimate truth (paramārtha) to Chinese Buddhists. Through a comparison of Jiejie Jing with other Chinese and Tibetan translations of Saṃdhinirmocana-sūtra, we establish Paramārtha’s thoughts on the ultimate. The relationship between Paramārtha’s thought on the ultimate and the development of the Three Truths is evaluated in a comparison of Paramārtha’s thoughts on ultimate truth with the thinking of nearly contemporary Chinese monks.
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Lu, Wang. "Analysis of the Enlightenment of Wright’s Organic Thought to Chinese Contemporary Architecture." IOP Conference Series: Earth and Environmental Science 768, no. 1 (May 1, 2021): 012145. http://dx.doi.org/10.1088/1755-1315/768/1/012145.
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Ding, Yin. "The Two Basic Threads in the Early Period of Contemporary Chinese Thought." Chinese Studies in Philosophy 17, no. 2 (December 1985): 35–60. http://dx.doi.org/10.2753/csp1097-1467170235.
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Fang, Zhiyu. "Traditions and Innovations in Chinese Contemporary Sculpture." Scientific and analytical journal Burganov House. The space of culture 18, no. 2 (May 10, 2022): 28–39. http://dx.doi.org/10.36340/2071-6818-2022-18-2-28-39.
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After the Cultural Revolution, an unprecedented period of openness began in China. The gradual deepening of the Reform and Openness Policy created more opportunities for the development of contemporary Chinese sculpture. For "tradition", sculptors combine the form and content of traditional culture and sculpture, expressing the problems of modern life and human society, forming a rich creative thought and a broad creative outlook. Two art directions were formed. The first direction follows the creative method of sculptors who studied in France before the formation of the People's Republic of China, focusing on the study of the "language" of the actual sculptural art by combining the methods, forms and aesthetics of traditional Chinese sculpture. The second direction uses traditional Chinese culture and sculpture to carry out the "modern transformation". In this process, the form is subordinate to the content, and "tradition" appears in an artwork as a specific symbol through which the artist's opinion is expressed. The two creative directions have formed a symbiosis and co-prosperity at present. We can say that they both confirm the development of modern Chinese sculpture on the path of "nationalisation and localisation" over the past 40 years. At the same time, these two creative directions have brought a new climax to contemporary Chinese traditional sculpture and culture.
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Sun, Shuo. "Cross-Cultural Encounters: A Feminist Perspective on the Contemporary Reception of Jane Austen in China." Comparative Critical Studies 18, no. 1 (February 2021): 7–25. http://dx.doi.org/10.3366/ccs.2021.0384.
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This article examines the changing nature of Austen's reception in China since the 1950s, in particular the growth of feminist critical approaches to her work among contemporary Chinese scholars. Among Austen's works, Pride and Prejudice has remained at the centre of scholarly and popular attention and has had a major impact on Chinese readers’ view of Austen as a feminist writer. Anglo-American scholarship commonly considers Austen's feminism in relation with her contemporary Mary Wollstonecraft's feminist thought. Unfamiliar with Wollstonecraft, Chinese scholars and general readers tend to read Austen rather differently, and their exploration of her engagement with ‘the woman question’ is instead closely connected with the development of Marxism and gender studies in contemporary China.
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Borokh, O. "Contemporary Chinese view on the history of economic thought (Reflections on the book)." Obshchestvennye nauki i sovremennost, no. 2 (February 2019): 91–103. http://dx.doi.org/10.31857/s086904990004337-2.
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Angle, Stephen C. "Fred Dallmayr and Zhao Tingyang, eds. Contemporary Chinese Political Thought: Debates and Perspectives." Dao 12, no. 1 (December 29, 2012): 111–15. http://dx.doi.org/10.1007/s11712-012-9305-y.
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Miller, Alice Lyman. "Some Things We Used to Know about China's Past and Present (But Now, Not So Much)." Journal of American-East Asian Relations 16, no. 1-2 (2009): 41–68. http://dx.doi.org/10.1163/187656109793645724.
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AbstractAmerican public discourse today about the rise of China and its implications for the United States frequently draws on broad themes and parallels from Chinese history, both to explicate China's present and to project its future. These themes and parallels draw on a picture of the Chinese past that, as recently as twenty-five years ago, was embraced by many (though by no means all) professional historians and propagated by some of them as the best means to understand contemporary China. But since the 1970s, the community of historians of China has produced work that severely undermines longstanding conventional judgments of China's past. As a consequence, the historical themes and parallels that once were thought useful in illuminating interpretation of contemporary China have been stood on their head.
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Melnichuk, Olga A., and Hongwei Qi. "Ancient Chinese precedent texts in contemporary Chinese political discourse (based on congratulatory speeches of president Xi Jinping)." Philological Sciences. Scientific Essays of Higher Education, no. 3 (May 2022): 58–65. http://dx.doi.org/10.20339/phs.3-22.058.
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Since its inception, modern Chinese political discourse has been heavily influenced by traditional cultural thought, Confucianism’s idea of a people-oriented and benevolent government; the Taoist idea of atheism and the Taoist law of nature; the legist idea of governance by law, etc. These concepts have a very profound influence on the language of political discourse in the new period. The political discourses of various periods and dynasties in antiquity had an equally important influence on the political language of the new period leader Xi Jinping. Ancient Chinese precedent texts are an important object of study in Chinese modern linguistics, because they are related to the system of Chinese civilization and reflect the specifics of the interaction of language, thought and traditional culture. The presence of ancient Chinese precedent texts characterizes Chinese traditional linguocultures, representing different perceptions of existing values and ways of perceiving the picture of the world. The presence of ancient Chinese precedent texts is a prerequisite for successful speech in Chinese political discourse. The semantic and contextual analysis of congratulatory speeches in the structure of Xi Jinping’s discourse shows the role of precedent texts from 礼记 (“Book of Rituals”), 周易 (“Zhou Yi”), 道德经 (“Dao De Jing”), which not only function as tools of persuasion and motivation for the recipients to rally, but also development of traditional Chinese culture.
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Xu, Dong, Jun Wang, and Weidong Zhao. "The confucian concept of “Governance” and its contemporary value." Trans/Form/Ação 45, spe2 (2022): 15–36. http://dx.doi.org/10.1590/0101-3173.2022.v45esp2.p15.
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Abstract: Governance means the policy and strategy adopted in the process of running a country. In the long history of more than two thousand years, Confucianism had become the cultural core and political doctrine of the imperial autocracy, and the theory of “governance of the whole country” contained in it had become an important category in traditional Chinese culture. We should dig deep into the rich connotation of Confucian governance thought, and build a national governance system that suits society, the overall situation and future through innovative development and creative transformation, so as to let excellent traditional Chinese culture return to open a new road and make the past serve the present, thus providing important theoretical guidance and historical reference for the great rejuvenation of the Chinese nation.
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Hao, Qiang. "Research on Nie Weigu's Art Education Thought and Creative Practice." Review of Educational Theory 4, no. 4 (November 25, 2021): 21. http://dx.doi.org/10.30564/ret.v4i4.3495.
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Nie Weigu is a great master with great attainments in higher art education and painting practice. He is familiar with the psychology of art education and the principles of education and teaching, and has a strong interest in exploring a new way of integration between China and the West. He embraces both Chinese and Western heuristic teaching, focuses on shaping students' sound personality, and carefully cultivates students' noble quality. Facing nature and reality, he took the lead in setting an example and kept writing. He widely absorbed nutrition from other categories and foreign art, expressed his true feelings, made personalized creation, pointed to Western architecture with a Chinese brush, talked with the incarnation of the Holy Spirit, and displayed the second nature - Architecture created by mankind in an unprecedented artistic way, Creatively opening up the art category of "freehand painting" is of milestone significance in the history of contemporary Chinese art.
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Libin, Xie, and Haig Patapan. "Schmitt Fever: The use and abuse of Carl Schmitt in contemporary China." International Journal of Constitutional Law 18, no. 1 (January 2020): 130–46. http://dx.doi.org/10.1093/icon/moaa015.
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Abstract This article examines “Schmitt Fever,” the reception and influence in contemporary China of the thought of Carl Schmitt, the German legal, constitutional, and political theorist notorious for his endorsement of National Socialism. It argues that an understanding of Schmitt Fever provides new insights into contested terrain and fracture lines of contemporary Chinese law and politics. It also shows how Western concepts are taken up in China, both philosophically and politically, and how their reception reveals valuable insights into the character of the major political contests in contemporary China. By examining the way Schmittian concepts such as “friend-enemy,” “sovereignty,” and “decisionism” are deployed by three contending groups of scholars—the “China Path,” “New Left,” and “Liberal” schools of thought—it shows the limitations of socialist and Marxist thought in contemporary debates, and a crisis in legitimacy regarding the foundational ideas that sustain and inform contemporary debates regarding the future direction of China.
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Bo, Fang. "Listen to ‘Mila’, Listen to the Hong Kong's Social Soundscape on the Contemporary Opera Stage (Review)." ASIAN-EUROPEAN MUSIC RESEARCH JOURNAL 10 (December 7, 2022): 89–94. http://dx.doi.org/10.30819/aemr.10-11.
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The creation and performance of contemporary opera in the 21st century reflect the main ideas of contemporary humanistic trend of thought. Contemporary opera is increasingly deepening in international cooperation, cross- cultural artistic expression, global exploration of local social issues, and artists' social participation. Today is a new humanistic era for contemporary opera and other art forms. The artistic and humanistic languages of different nationalities and cultures communicate and dialogue on more diverse artistic platforms. Therefore, the creation of realistic opera which reflects the diversity of Chinese humanistic values and the real development of Chinese society is particularly important today. The creation and performance of contemporary opera in Hong Kong is also a representative of the development of Chinese opera with remarkable regional characteristics. Taking ‘Mila’’, an opera commissioned by the Asia Society Hong Kong Center, as an example, this article analyzes the realistic librettural themes, the music composition of contemporary scenes, and the dramatic presentation of life materials in the work, so as to discover Hong Kong's social sound landscape on the contemporary opera stage.
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Loewenberg, Peter. "Chinese culture and psychoanalysis." Psychoanalysis and Psychotherapy in China 3, no. 1 (June 1, 2020): 22–29. http://dx.doi.org/10.33212/ppc.v3n1.2020.22.
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An emotional and intellectual affinity between Chinese culture and psychoanalysis has surprised and attracted many of us who work and teach in the People’s Republic of China (PRC) and Taiwan. A primary motive for seeking analysis and psychoanalytic training is because psychoanalysis serves as an inner resource for modern Chinese to resist the authority and moral coercion from family, repressive institutions, and the state. Despite the current focus on the narcissism of wealth, power, and fame among affluent urban Chinese, the reception of psychoanalysis is conditioned by contemporary and ancient cultural factors. For contemporary Chinese, psychoanalysis is an exciting tool of personal liberation to build a sense of an autonomous self that is not a part of traditional Chinese values and family structures. This article will focus on the traditional imperatives, suggesting that explicit trends in Chinese culture and philosophical and religious traditions contribute to explaining why there is currently an enthusiastic responsiveness to psychoanalysis in China (Scharff & Varvin, 2014). To those who have worked and taught in China there appears to be a cultural aptitude for the psychodynamic modes of thought, its dialectics, the coexistence of contradictions, the suspension and collapse of linear time categories that allows Chinese students and candidates to “take to” and under-stand analytic thought and practice. I believe the Chinese will, in the tradition of their rich and ancient intellectual heritage, develop a form of “Chinese psychoanalysis” which will synthesise the Western psychoanalytic “schools” and teachings with uniquely Chinese tempers, flavours, registers, and characteristics (Gerlach et al., 2013).
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Luo, Ximing. "A Probe into the Humanity and Contemporary Value of Wang Yangming’s Educational Thought." BCP Social Sciences & Humanities 18 (June 30, 2022): 319–24. http://dx.doi.org/10.54691/bcpssh.v18i.1129.
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The theory of “Extension of Intuitive Knowledge”, “Mind is Principle” and “Unity of Knowledge and Action” in Wang Yangming’s thought integrates philosophy, literature, education, morality, etc., which can not only be traced back to the philosophical level, but can also be embodied in educational thought. Based on Wang Yangming’s philosophical thought, the educational thought has internalized the “heavenly principle” of external authority into the human heart, and turned it into the “conscience” of people’s inner self-consciousness. It embodies the humanistic awareness and humanistic care that is different from “Keeping the Justice, Eliminating the Desire”, and has a unique era value for the shaping of the Chinese ideological and cultural system and the creative transformation of traditional educational ideas.
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McDaniel, Jay. "The Greening of China: The Constructive Postmodern Movement in Contemporary China." Worldviews: Global Religions, Culture, and Ecology 12, no. 2-3 (2008): 270–90. http://dx.doi.org/10.1163/156853508x360028.
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AbstractWhen China's economy began to grow in the 1980's, many people throughout the world, including many people in China, hoped that China might offer the world a unique model of development. Many Chinese carry this hope even today, and some among them are turning to Whiteheadian or process thought for guidance. Of course Whitehead is a Western philosopher, but they see in his ideas deep similarities with Chinese ways of thinking, enabling Chinese to articulate traditional points of view in a modern setting. With help from Whitehead they are developing what they call a "Constructively Postmodern" approach to China's future. This essay introduces this movement, its core ideas, and some of its key figures, linking them with the theme of religion and sustainability.
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Hua, Lu, and Matthew Galway. "Freedom and its limitations: The contemporary mainland Chinese debate over liberalism." China Information 32, no. 2 (March 8, 2018): 315–35. http://dx.doi.org/10.1177/0920203x18760849.
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The emergence of Chinese liberalism carries with it a specific China-centric character that reflects both a Chinese and a foreign focus on the nation’s complicated domestic situation. As part of the research dialogue on the intellectual public sphere in China, this article provides a historical perspective of the development of contemporary Chinese liberalism and explores the complexities of those Chinese liberals’ engagement with a number of key issues in political thought, both among themselves and with their principal opponents, the New Left. We review four themes in these ongoing debates: the relationship between freedom and equality; the liberals’ demands for a more open civil society; their call for balanced social structures, including a mechanism for expressing interest; and their search for a new synthesis of Chinese tradition with a strong nation state. Contemporary Chinese liberals propose their visions for a China that operates within and against a Euro-American-dominated system. Thus, their interpretation of classical liberal texts is characterized by one of creative adaptation, and informed by both local and foreign intellectual resources. The article’s ultimate goal is to provide a deeper understanding of the internal debates among Chinese liberals, which may give a sense of the multifarious predicaments and opportunities that China’s intellectuals face as China attempts to pursue wealth, power, and a revitalized role in a new world order.
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Huang, Dunping, and Ying Yang. "On the Realization Path of Xi Jinping's Economic Thought into the Continuing Education Curriculum Ideological and Political Education." International Journal of Education and Humanities 3, no. 3 (July 27, 2022): 86–89. http://dx.doi.org/10.54097/ijeh.v3i3.1041.
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Xi Jinping's Economic Thought on Socialism with Chinese Characteristics for a New Era is an important part of my country's new concept of state governance and administration. Deeply cultivating advanced ideas in the teaching of continuing education courses, and the cultivation of ideological and political quality of contemporary college students is strengthened. We need to analyze the necessity of integrating Xi Jinping's Economic Thoughts into the ideological and political courses of continuing education from the three levels of country, school and individual. We also need to further analyze the current situation and deficiencies of Xi Jinping's Economic Thinking integrated into continuing education curriculum ideology and politics, and explore the realization path of Xi Jinping's new era of socialist economic thinking with Chinese characteristics into economics teaching.
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Karlsson, Jens. "Breakthrough in Chinese Kant Scholarship. Interview with Prof. Deng Xiaomang." Kantian journal 40, no. 2 (2021): 131–50. http://dx.doi.org/10.5922/0207-6918-2021-2-5.
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Prof. Deng Xiaomang’s translations of the Critique of the Power of Judgment (2002), the Critique of Practical Reason (2003), and the Critique of Pure Reason (2004), were the first Chinese editions of Kant’s three Critiques translated in their entirety from the German originals. This interview tracks his scholarship, placing it within the broader scope of historical and contemporary Kant scholarship in China. Among the topics addressed, the reception of Kantian philosophy among the so called “New Confucians”, as well as the utility of Kantian thought as a tool for the reformation of traditional Confucian culture, are given considerable attention. Professor Deng also shares some thoughts on the process of translating classical German philosophical texts into Chinese and provides an overview of his scholarship as a translator and thinker.
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ROŠKER, Jana S. "The Philosophical Sinification of Modernity and the Modern Confucian Paradigm of Immanent Transcendence (內在超越性)." Asian Studies 2, no. 1 (May 30, 2014): 67–81. http://dx.doi.org/10.4312/as.2014.2.1.67-81.
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As a major source of social values, Modern Confucian theory assumes essential significance amidst the proliferation of instrumental rationality in contemporary China. This current is distinguished by a multifaceted attempt to revitalize traditional thought by means of new influences borrowed or derived from Western systems. It defines itself with a search for a synthesis between “Western” and traditional Chinese thought, aiming to elaborate a new system of ideas and values, suitable for the modern, globalized society. The present contribution examines the ways in which 3rd generation of Modern Confucian philosophers changed the framework within which traditional Chinese philosophical inquiry has been carried out, exposing the importance of immanent transcendence.
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Fenghui, Li, and Pan Yilin. "Cognitive Status of Contemporary College Students on Excellent Traditional Culture and Analysis of Educational Countermeasures." International Journal of Educational Studies 2, no. 3 (November 12, 2019): 163–70. http://dx.doi.org/10.53935/2641-533x.v2i3.118.
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Chinese excellent traditional culture is the spiritual blood of the Chinese nation, the gene of the nation and the important source of thought in the process of Chinese people to be in a position to maintain the rule of law and respect, and to respect the position of the time, to become a member of the people, to become a member of the public and to build a work and work. However the young generation represented by college students shoulders the mission of history and times, but the cognition of excellent traditional culture in our country is not optimistic. The reason is that the culture itself, students, families, schools, social environment and other aspects, how to preach well, inherit the excellent Chinese traditional culture, and play an important role has become an urgent need to solve the major problems.
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WAN, Xiang. "中國傳統醫學模式對西方醫學的重要補足——讀李瑞全教授〈中國文化中的人論與醫學: 儒家之醫學模式〉有感." International Journal of Chinese & Comparative Philosophy of Medicine 13, no. 2 (January 1, 2015): 83–87. http://dx.doi.org/10.24112/ijccpm.131597.
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LANGUAGE NOTE | Document text in Chinese; abstract in English only.This short review summarizes the major opinions of Professor Lee Shui Chuen’s recent article. First, pre-Song Dynasty traditional Chinese medicine, which was championed by Sun Simiao, is an amalgam of Buddhist, Taoist, and Confucian ways of thinking, in addition to traditional materia medica. Further research is required to determine how Buddhist and Taoist thought influenced the development of Chinese medicine. Second, Sun Simiao was considered a sage physician because his practices were in accord with both contemporary and later criteria for a Confucian sage, although his doctrines were not typically Confucian. Third, Professor Lee’s argument that Confucian views on medicine pave the way for supplementing contemporary medical practice with traditional Chinese medicine in the subfield of psychiatry, and the hitherto new area of bioethics, pays too much attention to technological medical innovations, overlooking the spiritual dimension of medical activities.DOWNLOAD HISTORY | This article has been downloaded 175 times in Digital Commons before migrating into this platform.
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Lippiello, Tiziana. "The paradigms of religious and philosophical plurality." Philosophy & Social Criticism 44, no. 4 (March 18, 2018): 371–81. http://dx.doi.org/10.1177/0191453718760358.
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The beginning of the twentieth century marked the confutation and negation of traditional Chinese values by intellectuals, who thought that Confucianism, and in general traditional Chinese culture, had hindered scientific, economic, and social progress. Nonetheless, we are now witnessing a revival of the tradition, from a political and cultural perspective, aiming to address and provide resolutions to the contradictions and issues of contemporary societies. Which are the most valuable traditions in China today, and what is their impact on Chinese society? This paper will provide some of the theories promoted by Chinese scholars and their interpretation of the role of philosophy and religion today.
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Chai, Lulu, Xiang Wang, and Zixuan Chen. "Research of furniture design based on Chinese traditional sustainable ideology." E3S Web of Conferences 179 (2020): 02090. http://dx.doi.org/10.1051/e3sconf/202017902090.
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In recent years, the problems of environmental pollution and resource shortage have increased year by year, and the topic of sustainable development has aroused widespread concern. The simple sustainable ideas in Chinese traditional culture have made important contributions to the harmonious coexistence between people and nature in ancient China. By analyzing China’s simple sustainable ideas, the author discovered the holistic view in the idea of ‘Nature and Humanity’, the frugal view of the ‘Using wisely’ idea, the concept of benevolence in the thought of ‘love of all people and all things’, the ecological view in the thought of ‘things are not endless’ and the view of life in the thought of ‘Taoism follows nature’, these five perspectives provide systematic sustainable ideas for modern furniture. This article will analyze these five ideas, combined with the development of contemporary society and the development of modern sustainable ideas, looking back on the current status of modern furniture design, so as to explore the specific application of modern furniture design under the simple sustainable ideas and provide new ideas for the sustainable design of modern furniture.
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Robertson, Iain. "The Evolution of a Consolidated Market for Neo-Traditional Chinese Contemporary Art." Arts 9, no. 4 (November 25, 2020): 121. http://dx.doi.org/10.3390/arts9040121.
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The purpose of this paper is to determine whether there is an incipient market in China strong enough to replace the global market for Chinese contemporary art. The (informal) market I have identified supports traditional methods of transaction and practice. It charts a course twixt slavish emulation of the past and unqualified acceptance of the present. To demonstrate the contemporary application of this trend, I introduce three case studies, which examine the attitude and behaviour of three Chinese artists active between 2005 and 2015. This period marks the transformation of China from an aspirant economic power to a self-confident advocate of Chinese values. The premise of this paper is that the China market today is moving towards a harmonious ideal rooted in Chinese thought. In the nineteenth-century art movement known as the Shanghai School, I have found a precedent for the evolutionary transformation of Chinese art from the traditional to the modern. This study will reveal how the Shanghai School market might be an exemplar for today’s Chinese contemporary art market. I will refer to this historical model to show how conventional methods of creation, distribution and consumption can effectively be modernised. Another effort to culturally transform China was attempted a generation later in the southern city of Guangzhou. The movement, known as the Lingnan School, attempted to fuse Western-style realism with Chinese techniques and media. I argue that these two early attempts to amalgamate the traditional with the modern failed to metamorphose into a consolidated Chinese contemporary art market model. They have, instead, resulted in the co-existence of two corrupted models; the one, a diffident fusion of the past and the modern world, and the other a concerted alliance of nationalism and globalism.
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Spina, Roy, Li-Jun Ji, Tieyuan Guo, Ye Li, and Zhiyong Zhang. "Cultural Differences in the Tendency to Seek Practical versus Theoretical Information." Journal of Cross-Cultural Psychology 51, no. 7-8 (June 12, 2020): 636–53. http://dx.doi.org/10.1177/0022022120933691.
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Western thought stems from the ancient Greeks, who were intensely interested in pondering abstract information and generating theories to explain natural phenomena. East Asian thought stems from the ancient Chinese, who focused on concrete information directly perceived by the senses and on generating practical information relevant to their daily lives. Would contemporary Western and East Asian people differ in their tendency to seek practical versus theoretical information? In a series of studies, we found that Canadians showed greater interest in theoretical information than Chinese, who showed greater interest in practical information. To explain the cultural differences in information seeking, we found that Canadians were more likely to endorse an intrinsic motivation for learning (focused on fun) whereas Chinese were more likely to endorse a utilitarian motivation toward learning (focused on benefits). And these differences in motivation for learning mediated the effect of culture on information seeking.
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HEUBEL, Fabian. "Beyond Murderous Dialectics." Asian Studies 7, no. 1 (January 31, 2019): 37–54. http://dx.doi.org/10.4312/as.2019.7.1.37-54.
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This essay has been inspired by the writings of the contemporary Neo-Confucian philosopher Mou Zongsan and the German sinologist Wolfgang Bauer. It assumes that the power of Mao Zedong’s thought sprung from its ability to systematically subordinate the transformative philosophy of the classical Book of Changes to the Marxist model of revolutionary class struggle. If dialectical thinking requires thought to think against itself and thereby be able to continuously change itself from the inside, Mao seems to have been a master of dialectical thinking. One of the intellectual impulses for the Great Cultural Revolution was the radically unsentimental judgement that, in order for the socialist revolution to succeed, it was necessary to erase the ancient Chinese legacy of paradoxical thinking, and that this was a precondition of the possibility of Mao’s Sino-Marxist discourse. But the enormous power that Mao’s thought derived from the tension between revolutionary heroism and transformative flexibility revealed itself as self-destructive. Mao tried to fight against the failure of his revolutionary vision and the possibility that the wisdom of paradoxical thinking and the classical heritage of China could, finally, gain the upper hand in the ongoing struggle for modernization. From this perspective, this essay touches upon a contradiction, which can be understood as the principle contradiction of contemporary Chinese philosophy: the contradiction between the defence of Sino-Marxism as the ideological foundation of a “socialism with Chinese characteristics” on the one hand, and the renaissance of traditional culture and classical learning on the other, which entails a powerful challenge to this very foundation.
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Han, Wenyi, Jingxian Li, and Xiangyu Wang. "Thinking on treatment of non disease in traditional Chinese medicine and the relationship between prevention and treatment of Subhealth." Journal of Advances in Medicine Science 1, no. 1 (February 1, 2018): 30. http://dx.doi.org/10.30564/jams.v1i1.26.
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The purpose of this paper is to think about the relationship between the thought of treating the disease of the Chinese medicine and preventing the subhealth. By discussing the connotation of traditional Chinese medicine and the concept of contemporary sub-health, it is considered that the prevention and cure of sub-health is the main category of "preventive treatment of disease". Both have different approaches but equally satisfactory results, while the Chinese use their own unique advantages, the clinical symptoms of Sub-health with personalized regulation and preventive effect, and opens up a new idea for clinical prevention and treatment of sub-health state.
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Nelson, Eric. "Chung-Ying Cheng: Creativity, Ontogenerative Hermeneutics, and the Yijing." Journal of Chinese Philosophy 43, no. 1-2 (March 3, 2016): 124–35. http://dx.doi.org/10.1163/15406253-0430102011.
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The hermeneutical dimensions of Chinese philosophy from the Changes of Zhou (the Zhouyi《周易》) through its Confucian, Daoist, and contemporary developments have been a creative inspirational source and guiding intellectual thread in the thought of Chung-ying Cheng. Cheng’s extensive engagement with the Classic of Changes (the Yijing 易經), its role in the formation of the Chinese philosophical tradition and its comparative interconnections with occidental philosophies, has disclosed its deep hermeneutical orientation. The Yijing encompasses processes of empirical observation, empathetic feeling, and self-reflection in the generation of “images,” or prototypical models that are “formobjects” or “process-events,” which performatively enact a comprehensive ontological and situationally appropriate understanding of nature, society, and one self. I examine three issues in outline arising from Cheng’s works in this situation: (1) to what extent Chinese philosophy is hermeneutical with respect to (2) modern European understandings of hermeneutics, and (3) the possibility of the distinctive “onto-generative hermeneutics” that has been articulated for over forty years in the context of Chinese and Western thought in Cheng’s prolific works concerning the Yijing.
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Wang, Shuai. "Research on the educational Optimization Countermeasures for college students to identify with Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era." BCP Social Sciences & Humanities 19 (August 30, 2022): 211–16. http://dx.doi.org/10.54691/bcpssh.v19i.1607.
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Strengthen college students’ identify with Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era, it is the realistic requirement of consolidating the security in the field of ideology in China under the current situation, the internal demand of the iterative upgrading of Ideological and political education, and the inevitable pursuit of the all-round development and growth of contemporary college students. Colleges and universities need to deepen the construction of flipped classroom of Ideological and political theory in the cognitive stage, Strengthen the construction of the main front of Ideological and political education in the acceptance stage and the construction of three-dimensional experience mode in the implementation stage. Comprehensively improve the effectiveness of College Students' identify with Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era.
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Liu, Qi, Huagang Yang, and Yiwei Zhang. "Re-criticism of Geomantic Omen in Modern Design from the Perspective of Data Analysis." ITM Web of Conferences 25 (2019): 03004. http://dx.doi.org/10.1051/itmconf/20192503004.
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Geomantic omen is both strange and familiar to the contemporary people. It is not only a part of the traditional Chinese culture, but also contains the contradictions and disputes in Chinese long history of thought, practice and theory. This article is based on the context of modern design, discuss the reason of the Geomantic omen cannot be the key factors of modern design from three perspectives, including research trend, discipline development, practice creation. Through the summary of data, typical cases, and geomantic theory, it is believed that modern geomantic research should be based on rational evaluation and theoretical research. Except that, geomancy can be study not only by using modern science and technology, but also through transcending the ideological level. Finally, the idea of the future development of geomantic is set up for the re-thinking and re-exploration of the contemporary research.
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Wang, David Der-wei. "Utopian Dream and Dark Consciousness." Prism 16, no. 1 (March 1, 2019): 136–56. http://dx.doi.org/10.1215/25783491-7480357.
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Abstract This article seeks to analyze the contested conditions of modern and contemporary Chinese utopia, as a political treatise, a literary genre, and a social imaginary. It takes a historical perspective from which to describe the rise of utopia in the late Qing era and ponders the contradictions and confluences of its narrative and intellectual paradigms. It proposes that we engage with “dark consciousness,” an idea that deals with the polemics of crisis and contingency ingrained in Chinese thought, in light of modern Chinese literary sources. The last part turns to the scene of the new millennium, observing the dystopian and heterotopian inclinations in fictional practice as opposed to the utopian aspiration in political discourse.
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Huang, Shuyuan, and Deyin Kong. "Characteristics of Chinese Traditional Sports Culture: From the Standpoint of Chinese Traditional Culture." Scientific and Social Research 3, no. 3 (September 30, 2021): 206–13. http://dx.doi.org/10.36922/ssr.v3i3.1184.
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Influenced by the three schools of thought of Confucianism, Daoism and Buddhism in Chinese traditional culture, the Chinese sports culture has apparent differences compared to its counterpart in the West. Chinese traditional sports culture pursues “the cultivation of human mind” and “the identity of human and nature,” achieves moral and spiritual satisfaction and then “harmony,” and does not advocate competition and physical confrontation. The Western sports culture is characterized by “competition” and pursues the spirit of transcendence to itself and nature. In the process of the formation of Chinese traditional culture, the sports culture contained in it has been suppressed. The formation of the social atmosphere of “emphasizing literature and light martial arts,” the decline of the group of “chivalrous men,” the criticism of traditional martial arts in the May Fourth New Culture Movement, and the contemporary sports system of China all, to a certain extent, restrained the healthy development of sports culture. How to further improve, cultivate and disseminate sports culture is a problem that Chinese sports scholars and governors should address.
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Jenco, Leigh. "How should we use the Chinese past? Contemporary Confucianism, the ‘reorganization of the national heritage’ and non-Western histories of thought in a global age." European Journal of Political Theory 16, no. 4 (April 26, 2017): 450–69. http://dx.doi.org/10.1177/1474885117703768.
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In this essay I argue that recent philosophical attempts to ‘modernise’ Confucianism rehearse problematic relationships to the past that – far from broadening Confucianism’s appeal beyond its typical borders – end up narrowing its scope as a source of scholarly knowledge. This is because the very attempt to modernise assumes a rupture with a past in which Confucianism was once alive and relevant, fixing its identity to a static historical place disconnected from the present. I go on to explore alternative means of situating past thought to present inquiry, by examining a debate among early 20th-century Chinese intellectuals over the value of their past heritage in a modern age. Their diverse responses undermine the certainty of a singular or persistent Chinese past, enabling a creative presentism that encourages deliberate filiation with alternative ‘tracks’ of past practice and thought.
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Wang, Aiqing. "Contemporary Danmei Fiction and Its Similitudes with Classical and Yanqing Literature." JENTERA: Jurnal Kajian Sastra 10, no. 1 (June 30, 2021): 127. http://dx.doi.org/10.26499/jentera.v10i1.3397.
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Danmei, aka Boys Love, is a salient transgressive genre of Chinese Internet literature. Since entering China’s niche market in 1990s, the danmei subculture, predominantly in the form of original fictional creation, has established an enormous fanbase and demonstrated significance via thought-provoking works and social functions. Nonetheless, the danmei genre is not an innovation in the digital age, in that its bipartite dichotomy between seme ‘top’ and uke ‘bottom’ roles bears similarities to the dyad in caizi-jiaren ‘scholar-beauty’ anecdotes featuring masculine and feminine ideals in literary representations of heterosexual love and courtship, which can be attested in the 17th century and earlier extant accounts. Furthermore, the feminisation of danmei characters is analogous to an androgynous ideal in late-imperial narratives concerning heterosexual relationships during late Ming and early Qing dynasties, and the depiction of semes being masculine while ukes being feminine is consistent with the orthodox, indigenous Chinese masculinity which is comprised of wen ‘cultural attainment’ epitomising feminine traits and wu ‘martial valour’ epitomising masculine traits. In terms of modern literature, danmei is parallel to the (online) genre yanqing ‘romance’ that is frequently characterised by ‘Mary Sue’ and cliché-ridden narration.
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Budriūnaitė, Agnė. "The Art of Stopping when it’s Time to Stop. A Philosophical Approach to the Daoist Notion of Wú wéi." International Journal of Area Studies 9, no. 1 (March 1, 2014): 5–18. http://dx.doi.org/10.2478/ijas-2014-0001.
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Abstract One of the most significant current discussions in Chinese philosophy is the problem of interpreting the notion of wú wéi. As one of the popular concepts of ancient Chinese thought, wú wéi was used and differently interpreted in various philosophical schools from the very beginning. In this article, the Daoist notion of wú wéi will be explored as the “art of stopping when it’s time to stop”, taking the philosophical approach and appealing to the text of the Zhuangzi. The critical investigation into the sinological literature allows us to reveal several different contemporary attitudes towards wú wéi as the aim, process, and ground for the “ideal” human existence
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Meng, Fanjia, and Ming Wang. "Social Governance Concepts in Traditional Chinese Culture." China Nonprofit Review 12, no. 1 (July 2, 2020): 131–60. http://dx.doi.org/10.1163/18765149-12341374.
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Abstract Within China’s outstanding traditional culture lies a wealth of thought on social governance. In an effort to organize these ideas in systematic fashion, this text contains the dialogue that took place in the autumn of 2019 during a course for public administration graduate students entitled “Innovation in Social Governance.” The dialogue was between Professor Wang Ming of Tsinghua University and sinologist Meng Fanjia, who is a 74th-generation descendant of the great philosopher Mencius and an advocate of contemporary shi culture (a shi is one who aspires to become a person of noble character as defined by traditional Chinese culture). The dialogue, full of novel concepts, summarizes the definition of the word “traditional”. Their discussion was both broadly inclusive and profoundly insightful in the aspects of rite, being a man of noble character, virtue, being a scholar, goodness, filial piety, law, kinship, and morality.
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Lomanov, Alexander. "Chinese Rationality in the Modern World." Russian Journal of Philosophical Sciences, no. 7 (November 8, 2018): 24–37. http://dx.doi.org/10.30727/0235-1188-2018-7-24-37.
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The article focuses on the key issues of contemporary Chinese academic publications on the specifcs of Chinese rationality. Among its most common characteristics, there are focus on practice, attention to everyday life of society and individuals, pursuit of centrality and harmony in the moral sphere. Cross-cultural comparisons serve to justify the role of traditional rationality as a balancer keeping Chinese thought away from subjectivism, irrationalism, abstract reasoning and formalism. The researchers seek to identify the impacts of “applied rationality” upon the formation of positive features of Chinese national character. The widespread interpretation of Chinese practical rationality underlines the priority of practice of political governance over the theoretical reasoning about politics; in the moral sphere it leads to rejection of extremes in human behavior and sets the normative status of the middle path and harmony. The inclination of humans to keep their emotions under control and to take a proactive approach to the world was accompanied by recognition of the higher value of empirical experience and intuition compared to formal and abstract ideas. The focus on the secular life of people deprived the Chinese rationality of the “otherworldly” religious dimension. The participants of the discussion note that the Chinese culture has gained stability and “elasticity,” but it lacks Western formal rationality, which is a prerequisite for scientifc knowledge. Chinese researchers pay much attention to the impact of traditional rationality on the formation of Chinese philosophy in the 20th century and to the choice of socio-political path of national development. The emphasis on the differences between the cultures ofChinaand the West is combined with searches for similarities between Chinese rationality and Marxism. That steers the discussion beyond the sphere of comparative studies and makes its content relevant to the understanding of broader set of contemporary problems.
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Wain, Alexander. "Islam in China: The Han Kitab Tradition in the Writing of Wang Daiyu, Ma Zhu and Liu Zhi, With a Note on Their Relevance for Contemporary." ICR Journal 7, no. 1 (January 15, 2016): 27–46. http://dx.doi.org/10.52282/icr.v7i1.282.
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This paper examines the unique Chinese brand of Islam known as the Han Kitab. Beginning with a brief historical overview of the Sinicised Muslim community which created this tradition, the paper proceeds to examine the work of three key Han Kitab figures: Wang Daiyu, Ma Zhu and Liu Zhi. All active between the mid-seventeenth and early eighteenth centuries, the paper argues that their utilisation of the Islamic concept of din al-fitra (or humanity’s innate inclination towards a belief in God), coupled with a willingness to engage positively with Neo-Confucian thought, resulted in a uniquely multicultural form of Islam; the Han Kitab, we will conclude, represents an early example of Islamic ‘ecumenical thought’. By actively seeking to appreciate and acknowledge the commonalities between Islam and Chinese tradition, the Han Kitab overcame exclusivism and stressed moderation. In the context of the challenges posed by contemporary Salafi-inspired Islamic extremism, this paper will argue that the Han Kitab has never been more relevant than it is today.
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Юйфэн, Мэн. "«DATONGISM» AS THE SOURCE OF «SOCIALISM WITH CHINESE CHARACTERISTICS» (SOME TOPICAL ASPECTS OF KANG YOUWEI'S POLITICAL THEORY)." STATE AND MUNICIPAL MANAGEMENT SCHOLAR NOTES 1, no. 2 (June 29, 2022): 295–303. http://dx.doi.org/10.22394/2079-1690-2022-1-2-295-303.
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The article analyzes the social theory of the famous Chinese thinker Kang Youwei from the point of view of the ideological origins of the doctrine of "socialism with Chinese characteristics". The author shows that in the context of the discussion between Chinese and foreign scientists about the beginning of the Chinese socialist tradition, both the utopian status of Kang Youwei's ideas and their belonging to the theory of socialism remain controversial. According to the author, the beginning of the political theory of Chinese socialism should be considered "Datongism" as a set of ideas in which the ancient Confucian concept of "Great Unity" (Datong) is modernized in the spirit of other schools of Chinese philosophical and political thought and, at the same time, contemporary European ideas. The author argues that the image of the Datong era drawn by Kang Youwei reveals similarities with later European and Chinese (including Marxist) concepts of socialism (communism). At the same time, Kang's Datongism differs significantly from them, acting as an ideological matrix for a wider range of political views.
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Metz, Thaddeus. "Confucian Harmony from an African Perspective." African and Asian Studies 15, no. 1 (May 23, 2016): 1–22. http://dx.doi.org/10.1163/15692108-12341354.
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Chenyang Li’s new book,The Philosophy of Confucian Harmony, has been heralded as the first book-length exposition of the concept of harmony in the approximately 3,000 year old Confucian tradition. It provides a systematic analysis of Confucian harmony and defence of its relevance for contemporary moral and political thought. In this philosophical discussion of Li’s book, I expound its central claims, contextualize them relative to other work in English-speaking Confucian thought, and critically reflect on them, particularly in light of a conception of harmony that is salient in the sub-Saharan African tradition. Hence, this article aims to continue the nascent dialogue between indigenous Chinese and African philosophical traditions that has only just begun.
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Ali, Forkan. "Connecting East and West through Modern Confucian Thought." Asian Studies 8, no. 3 (September 22, 2020): 63–87. http://dx.doi.org/10.4312/as.2020.8.3.63-87.
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This study is an attempt to establish that 20th century’s canonized Taiwanese philosopher Mou Zongsan (1909–1995) has contributed significantly to the innovative burgeoning of modern Confucianism (or New Confucianism) with the revision of Western philosophy. This is based on the hypothesis that if ideas travel through the past to the present, and vice versa, and if intellectual thinking never knows any national, cultural and social boundaries, then there is an obvious intersection and communication of philosophical thoughts of East and West. This article also contemplates the fact that Western philosophies are widely known as they are widely published, read and circulated. Conversely, due to the language barriers philosophy and philosophers from the East are less widely known. Therefore, this research critically introduces and connects the early 20th century Confucian philosopher Shili Xiong (1885–1968), his disciple the contemporary Taiwanese Confucian intellectual Mou Zongsan, along with the Western philosophers Immanuel Kant (1724–1804), Martin Heidegger (1889–1976), and Herman Bavinck (1854–1921), through ideas like moral autonomy, ethics, ontology, and imago Dei. In so doing, the article delineates the path to study 20th century Taiwanese philosophy, or broadly Chinese Confucian philosophy which makes a bridge between the East and the West through Modern Confucianism prevalently called New Confucianism.