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Gao Shan

does not follow any plan and standards to be creative. Also Dao is not motivated by any desire to create all kinds of life. The creative power in Qi or Dao is self-producing. Eugene Hargrove expresses a similar view on the aesthetic appreciation of creativity in nature. He says, The beauty of nature

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Zhang Xuezhi

is made to do so.” A little later, he says, “Such a view of good of evils is motivated by personal interest and is therefore easily wrong.” I did not understand. The Teacher said, “The spirit of life of Heaven and Earth is the same in flowers and weeds. Where have they the distinction of good and

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WU Xiaoming

religious theology wherein the nature of God means, definitely, positing the supersensory sphere; and this conceptualizes as well as stipulates sensory worldly life from an outside perspective. Feuerbach identifies concepts pertaining to beings as a whole as “dissimilation.” Therefore in his view, the

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Guo Qiyong

are living beings’, and the whole natural world is regarded as being permeated and absorbed by the flux of the life of the universe. Nature itself is a huge vital force, flourishing and animated, overflowing and permeating, creating and marching forward, unceasingly producing and reproducing. It can

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Chad Meyers

“Chinese philosophy” solely in terms of knowing and understanding is not enough. “Chinese philosophy” possesses at least two levels: the first level is “Chinese philosophy” as a world of meaning. This level connotes a state of mind and the ideal of the ultimate meaning of human life, and particularly the

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Translator Chad Meyers

“Chinese philosophy” solely in terms of knowing and understanding is not enough. “Chinese philosophy” possesses at least two levels: the first level is “Chinese philosophy” as a world of meaning. This level connotes a state of mind and the ideal of the ultimate meaning of human life, and particularly the

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C.M. Morrow

people. His only error lay in the fact that Kongzi improperly raised ren ’s position to that of a universal principle, greatly exaggerating ren as a guide to life and to handling affairs (including political, economic, familial, and others), and taking it as absolute truth his entire life. It is not

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Translator C.M. Morrow

people. His only error lay in the fact that Kongzi improperly raised ren ’s position to that of a universal principle, greatly exaggerating ren as a guide to life and to handling affairs (including political, economic, familial, and others), and taking it as absolute truth his entire life. It is not

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Catherine Lynch

of the problems they saw illustrated by Li Chao’s life and death. He did not however dwell on identifying problems of liberation, but turned instead to the question of what would motivate people to solve these problems. In particular Liang pointed out that although women’s liberation was a central

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Zehou Li

Translator Robert A. Carleo

standard. The innate goodness of human nature as it regards the totality affirms the continuance of the living existence of humankind as a biological species; as it regards the individual, it pursues the cultivation of goodness in natural innate nature originally neither good nor evil . The natural life