Search Results
In our view there are three main efforts among recent studies of Chinese philosophy which merit specific mention. First, there is an attempt to make available important philosophical materials (in careful translation) from the history of Chinese philosophy, which constitute a contribution to the scholarly understanding of Chinese philosophy in its original form. Second, there is an attempt to make appropriate interpretations and expositions in Chinese philosophy, which constitute a contribution to the theoretical understanding of Chinese philosophy in its true claims. Third, there is an attempt to make comparative studies within a Chinese philosophical framework or in relation to schools of thought in the Western tradition, which constitutes a contribution to the critical understanding of Chinese philosophy and its values. All three efforts will be recognized and incorporated in this journal as fundamental ingredients.
To better articulate these efforts, we wish to emphasize in this journal the employment of critical and rigorous methodology of analysis, organization, and synthesis, for we believe that Chinese philosophy, including those parts which have been labeled mystical, can be intelligently examined, discussed, and communicated. We will thus aim at clear and cogent presentation of ideas, arguments, and conclusions. We will honor creative work in Chinese philosophy—for we ask imagination as well as scholarship in our approach to various aspects and dimensions of Chinese philosophy.
As a summary statement of the intended comprehensive scope of this journal, we shall mention four major historical periods and five major fields of discipline in Chinese philosophy. The four major historical periods are Classical Philosophy in Pre-Qin and Han Eras, Neo-Daoism and Chinese Buddhism, Neo-Confucianism, and Modern and Contemporary Chinese Philosophy since the nineteenth century. The five major fields of discipline are Chinese Logic and Scientific Thinking, Chinese Metaphysical Theories, Chinese Moral Philosophy and Philosophy of Religion, Chinese Art Theories and Aesthetics, and Chinese Social and Political Philosophies. We hope that a cross fertilization of these periods and fields will yield a still greater wealth of insight and ideas on nature, life, society, government, and human destiny.
-
Print Only €909.00$1,055.00
-
Print + Online €991.00$1,150.00
-
Online only €826.00$959.00
-
Please contact sales in order to purchase any of the above.
-
Online only €275.00$319.00
-
Print Only €275.00$319.00
-
Please contact sales in order to purchase any of the above.
There are two aspects of the hermeneutic: the receptive and the creative. In this article, first of all, I shall identify the strengths of these two aspects of the hermeneutic in the main development of hermeneutics in Western world. Heidegger and Gadamer take ontological receptivity as the source of the meaning of existence as well as the meaningfulness of texts. In my view such a form of receptivity has shaped the predominant paradigm of hermeneutic thinking in contemporary Europe or West. Therefore, I move to the creative formation and positive projection of a transformative cosmological philosophy, namely the Yijing《易經》philosophy in Chinese tradition. In these two contrasts we shall not only notice the strong divergence between the two paradigms but come to see how receptivity and creativity of the hermeneutic could be divergently identified and located in concrete understanding of nature of reality and nature of the human being.