Chinese philosophy
From The Art and Popular Culture Encyclopedia
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| + | "Why does he think that the [[Mohist]] state-of-nature argument to justify government authority is not philosophy? What does he make of [[Mengzi]]’s ''[[reductio ad absurdum]]'' against the claim that human nature is reducible to desires for food and sex? Why does he dismiss [[Zhuangzi]]’s version of the [[infinite regress]] argument for skepticism? What is his opinion of [[Han Feizi]]’s argument that political institutions must be designed so that they do not depend upon the virtue of political agents? What does he think of [[Zongmi]]’s argument that reality must fundamentally be mental, because it is inexplicable how consciousness could arise from matter that is non-conscious? Why does he regard the Platonic dialogues as philosophical, yet dismiss [[Fazang]]’s dialogue in which he argues for, and responds to, objections against the claim that individuals are defined by their relationships to others? What is his opinion of [[Wang Yangming]]’s arguments for the claim that it is impossible to know what is good yet fail to do what is good? Does he find convincing [[Dai Zhen]]’s effort to produce a naturalistic foundation for ethics in the universalisability of our natural motivations? What does he make of [[Mou Zongsan]]’s critique of Kant, or [[Liu Shaoqi]]’s argument that Marxism is incoherent unless supplemented with a theory of individual ethical transformation? Does he prefer the formulation of the argument for the equality of women given in the ''[[Vimalakirti Sutra]]'', or the one given by the Neo-Confucian [[Li Zhi]], or the one given by the Marxist [[Li Dazhao]]?" "[[Western philosophy is racist]]"[https://aeon.co/essays/why-the-western-philosophical-canon-is-xenophobic-and-racist] | ||
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| - | # Western name of Kong Qiu, an influential [[Chinese philosopher]] who lived 551 BCE – 479 BCE. | + | '''Chinese philosophy''' is [[philosophy]] written in the [[China|Chinese]] [[Chinese culture|tradition]] of thought. Chinese philosophy has a history of several thousand years; its origins are often traced back to the [[I Ching|Yi Jing]] (the ''Book of Changes''), an ancient compendium of [[divination]], which uses a system of 64 hexagrams to guide action. This system is attributed to King Wen around 1000 years BCE and the work reflects the characteristic concepts and approaches of Chinese philosophy. The ''[[Book of Changes]]'' evolved in stages over the next eight centuries, but the first recorded reference is in 672 BCE. |
| + | == See also == | ||
| + | * [[Chinese classic texts]] | ||
| + | * [[Chinese history]] | ||
| + | * [[Confucianism]] | ||
| + | * [[Culture of China]] | ||
| + | * [[Eastern philosophy]] | ||
| + | * [[Five elements (Chinese philosophy)|Five Elements]] | ||
| + | * [[Hun and po]] | ||
| + | * [[List of Chinese philosophers]] | ||
| + | * [[Taoism]] | ||
| + | * [[Thirteen Classics]] | ||
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"Why does he think that the Mohist state-of-nature argument to justify government authority is not philosophy? What does he make of Mengzi’s reductio ad absurdum against the claim that human nature is reducible to desires for food and sex? Why does he dismiss Zhuangzi’s version of the infinite regress argument for skepticism? What is his opinion of Han Feizi’s argument that political institutions must be designed so that they do not depend upon the virtue of political agents? What does he think of Zongmi’s argument that reality must fundamentally be mental, because it is inexplicable how consciousness could arise from matter that is non-conscious? Why does he regard the Platonic dialogues as philosophical, yet dismiss Fazang’s dialogue in which he argues for, and responds to, objections against the claim that individuals are defined by their relationships to others? What is his opinion of Wang Yangming’s arguments for the claim that it is impossible to know what is good yet fail to do what is good? Does he find convincing Dai Zhen’s effort to produce a naturalistic foundation for ethics in the universalisability of our natural motivations? What does he make of Mou Zongsan’s critique of Kant, or Liu Shaoqi’s argument that Marxism is incoherent unless supplemented with a theory of individual ethical transformation? Does he prefer the formulation of the argument for the equality of women given in the Vimalakirti Sutra, or the one given by the Neo-Confucian Li Zhi, or the one given by the Marxist Li Dazhao?" "Western philosophy is racist"[1] |
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Chinese philosophy is philosophy written in the Chinese tradition of thought. Chinese philosophy has a history of several thousand years; its origins are often traced back to the Yi Jing (the Book of Changes), an ancient compendium of divination, which uses a system of 64 hexagrams to guide action. This system is attributed to King Wen around 1000 years BCE and the work reflects the characteristic concepts and approaches of Chinese philosophy. The Book of Changes evolved in stages over the next eight centuries, but the first recorded reference is in 672 BCE.
See also
- Chinese classic texts
- Chinese history
- Confucianism
- Culture of China
- Eastern philosophy
- Five Elements
- Hun and po
- List of Chinese philosophers
- Taoism
- Thirteen Classics
