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Published in last 1 year |  In last 2 years |  In last 3 years |  All Please wait a minute... For Selected: Download Citations EndNote Reference Manager ProCite BibTeX RefWorks Toggle Thumbnails Select Original Form, Historical Differentiation and Future Trends of Confucianism: From the Perspectives of “Ren” and “Li” YANG Guo-Rong Journal of East China Normal University (Philosoph    2015, 47 (5): 1-8.   DOI: 10.16382/j.cnki.1000-5579.2015.05.001 Abstract （450）   HTML （253）    PDF （1216KB）（1154）       Knowledge map    The original form of Confucianism is the unity of “ren” (humaneness) and “li” (behavioral propriety). Ren involves not only universal principles of value but our internal spiritual world as well. At the level of value principles, ren is essentially to affirm human beings’ value; while in the internal spiritual world ren is manifested in the forms of personality, virtue and realm of existence, etc. On the contrary, li is often embodied in real social codes and social systems. As social codes, li can be regarded as basic norms that guide social life and social behaviors; as social systems, li is embodied in various social organizations, including political systems. In terms of their relationship, ren and li are related and mutually permeable, which constitutes the initiative state of Confucianism. In the historical process, Confucianism experienced its historical differentiation, especially the division of ren and li. As to develop Confucianism nowadays, the main issue is how to return to the original form of the unity of ren and li at a higher historical level. Returning to the unity of ren and li doesn’t mean to restore its past state. In contrast, such returning shall develop ren and li in new historical conditions. On the one hand, free personality and real norms, individual sphere and public sphere, harmony and justice shall be unified from the perspectives of ren and li; on the other, the unity of ren and li achieves its new significance under present context. This understanding of Confucianism also presents the rational spirit in a broad sense. Related Articles | Metrics Select Spiritual Freedom: The Source of FENG Qi’s Philosophical Creation CHEN Wei-Ping Journal of East China Normal University (Philosoph    2015, 47 (5): 9-15.   DOI: 10.16382/j.cnki.1000-5579.2015.05.002 Abstract （441）   HTML （6）    PDF （1131KB）（1043）       Knowledge map    FENG Qi takes spiritual freedom as the source of his philosophical creation at two levels. First, spiritual freedom means to adhere to the chosen philosophical approaches. In other words, spiritual freedom is in accordance with responding to current issues, maintaining independent personality, and treating Marxism creatively. Second, spiritual freedom means to go into and come out of previous philosophical traditions freely through unifying “passing” and “surpassing” in terms of the relationship between research subject and object, unifying “following” and “comparing” in treating the traditions of western and Chinese philosophy, and combining “studying the present” and “speaking of the ancient” in dealing with current and ancient philosophical traditions. With spiritual freedom as its source, philosophical creation becomes personalized. Related Articles | Metrics Select On the Task of Contemporary Hermeneutics PAN De-Rong Journal of East China Normal University (Philosoph    2015, 47 (5): 16-22.   DOI: 10.16382/j.cnki.1000-5579.2015.05.003 Abstract （601）   HTML （6）    PDF （1178KB）（967）       Knowledge map    The task and object of hermeneutics are closely related. Hermeneutics, which attaches the importance to texts or the authors’ original meanings, is normally characterized by methodology. In contrast, the ontological hermeneutics rooted in German romanticism has initiated a new dimension that examines hermeneutic phenomena from the perspective of consciousness. Giving “understanding” an ontological status and regarding it as the foundation of Dasein, Gadamer’s hermeneutics is sublimated from a doctrine of interpreting techniques to a “practical philosophy”. Thus, hermeneutics directly turns to our life world and our own existence. It is this turning that has made philosophical hermeneutics gradually become apart from epistemology and unavoidable to result in a relativist concept of understanding. So, what is coming for hermeneutics? We can get a profound insight from Confucianism, especially from Confucian hermeneutic tradition of the Book of Changes (Yijing). In his interpreting Yijing to “observe its moral significance”, Confucius stresses the moral dimension of hermeneutics. If we define the task of hermeneutics as developing virtue and promoting the Dao and thus all hermeneutic activities are carried out surrounding “virtue”, hermeneutic methodology will not become a pure technical tool on the one hand and Gadamer’s hermeneutic ontology has a dimension of value so as to avoid the morass of relativism. This shall be the direction of contemporary hermeneutics. Related Articles | Metrics Select Theoretical Essence and Research Diversity: On the Two Dimensions of the Study of Marxist Philosophy in Today’s China ZHENG Yi-Shi Journal of East China Normal University (Philosoph    2015, 47 (5): 23-29.   DOI: 10.16382/j.cnki.1000-5579.2015.05.004 Abstract （296）   HTML （5）    PDF （1151KB）（1027）       Knowledge map    As for the study of Marxist philosophy in today’s China, there is a tendency of denying the theoretical essence of Marxism in the name of “value neutrality”, together with reflecting on the closure, arbitrariness and dogmatization in the past and emphasizing upon the openness, diversity and individualism. It needs a dialectical analysis to correctly deal with the relationships between theory and reality, academics and ideology, science and ideology, the “party” nature and “class” nature of ideology and make a full understanding of the homogeny and heterogeneity in terms of existence, fact judgment and value judgment in terms of research approaches, academic study and applied research in terms of research levels. In order to unify the theoretical essence and research diversity in the study of Marxist philosophy in China, we shall be vigilant against politically viewing it as a pure ideological doctrine on the one hand and stick to the theoretical core and basic value of Marxism on the other. Related Articles | Metrics Select On Teaching Marxism as a Problem of Praxis Josef Gregory Mahoney Journal of East China Normal University (Philosoph    2014, 46 (6): 27-37.   Abstract （689）   HTML （7）    PDF （2014KB）（1032）       Knowledge map    The author examines his experiences teaching Marxism for three years in a liberal education paradigm in a U.S.-based university. A tension in liberal education exists between institutional inclinations to produce graduates as ideological subjects versus endowing them with the sort of critical thinking abilities that might help them see through if not deconstruct subjugating ideologies. In many respects, teaching Marxism is well suited to revealing such tensions and the dilemmas they pose. Thus, while “educating responsible citizens” might sometimes be merely a euphemism for producing disciplined, market-oriented “outputs” in a manner that Marxism fundamentally opposes, this paper concludes that teaching Marxism can provide a vital means for strengthening critical thinking abilities, particularly in a period of compounding political, economic and environmental crises. However, the predictable and perhaps insoluble problems that arise when teaching Marxism in turn help produce a radical pedagogy seeking critical praxis in the classroom and beyond. Related Articles | Metrics Select On the Social and Historical Bases of the Forming of the Middle Class Ideology WANG Hao-bin Journal of East China Normal University (Philosoph    2014, 46 (6): 38-44.   Abstract （816）   HTML （6）    PDF （1243KB）（1982）       Knowledge map    It is important for the middle class, an important impetus for modern society transformation, to form its own class consciousness, that is, transforming from a “spontaneous class” to a “class for itself” in the Marxist sense. The middle class culture and ideology took into shape in public sphere such as English cafes, French salons and bistros, as well as the wide-spread publications along with the invention and popularization of printers, all of which constructed an arena that can challenge the feudal authorities. At the same time, the modern humanities and social sciences as the reflection of zeitgeist provided the richest soil and firmest foundation for middle class ideology. Under the impact of the middle class public sphere and Enlightenment, the middle class ideology finally formed and the middle class was transformed into a “class for itself” from a “spontaneous class”. Accordingly, the political revolution was ignited, which caused great transformation of modern social power structure. Related Articles | Metrics Select On the Influence of the Spirit of Christianity on HE Lin’s Philosophy of Mind GU Hong-liang Journal of East China Normal University (Philosoph    2014, 46 (5): 47-53.   Abstract （742）   HTML （9）    PDF （1200KB）（1246）       Knowledge map    When HE Lin studied in the US, Christianity influenced not only his daily life emotionally but his intellectual life rationally as well. Thus Christianity provides a strong and vigorous spiritual support to his “new philosophy of mind”. We can see the implicit elements of Christianity in his interpretation of the “three meanings of the Supreme Ultimate (taiji)”, “the equivalence of mind with principle” and the spiritual manifestation of a Confucianist. Christianity has penetrated HE’s philosophy of mind in an imperceptible way and become one of its essential factors. This endows HE’s “new philosophy of mind” with a special philosophy of religion which is absent in other philosophical systems of modern Confucianism and provides him with a religious dimension in his new development of Confucianism. Related Articles | Metrics Select The Notion of Justice in Marx’s Criticism on Fetishism SUN Liang Journal of East China Normal University (Philosoph    2014, 46 (5): 54-59.   Abstract （689）   HTML （8）    PDF （1044KB）（1677）       Knowledge map    We cannot read Marx’s notion of justice at a literal level. Both the epistemological concept of reification (Verdinglichung) and the ontological one of objectification (Versachlichung) contained in Marx’s criticism of fetishism can serve to define the basic principles of justice. According to the concept of justice in Western political philosophy, the justice of contract based on capitalism, a special social form, is regarded as the natural property of all forms of society. Hence the justification for the justice of exchange results in a fetishism of justice. Through criticizing the traditional understanding of justice in terms of the ontological objectification and bringing out its foundation on a society of commodity transition, Marx deconstructs such justice from the perspective of Communism. In the course of developing socialist market economy nowadays in China, we shall dialectically adopt a transitional constructive notion of justice so as to achieve the “self realization of human beings”. Related Articles | Metrics Select Thought and Language: A Reexamination of the Thesis of the Priority of Language YU Feng Journal of East China Normal University (Philosoph    2014, 46 (5): 60-67.   Abstract （671）   HTML （8）    PDF （1302KB）（1745）       Knowledge map    Partly due to the effort of Dummett, Evans and other thinkers, the relation between thought and language has become one of the key issues concerning the foundation of analytical philosophy. In recent decades, Dummett’s “thesis of the priority of language”, that is, linguistic analysis as the unique approach to philosophy, has been accepted by most of analytical philosophers. However, Evans, Peacocke and other philosophers oppose Dummett and insist that thought is prior to language in the order of philosophical explanations. Providing a new framework to rethink the nature of thought and a new direction to the study of concepts, this opinion challenges the basic hypothesis of concept ontology and concept acquisition in traditional cognitive sciences and the philosophy of mind. Related Articles | Metrics Select Body and Belief in Traditional Chinese Medicine: A Case Study on Qiushi ZHU Jing Journal of East China Normal University (Philosoph    2014, 46 (5): 68-74.   Abstract （777）   HTML （8）    PDF （1304KB）（1712）       Knowledge map    Qiushi, which literally means “autumn mineral”, was made from human’s urine and considered as a kind of elixir in ancient China. This thesis explores the cultural and theoretical background of the production and indications of qiushi. The function of the human body and the effectiveness of traditional Chinese medicine are discussed with qiushi as a case. The technology of qiushi resulted from the combination of some Daoist practices and the knowledge of medicine. Long term elements are taken into account in the evaluation of the effects of medicines, and the interaction between medicine and human body is emphasized – these constitute the features of the cognitive patterns in traditional Chinese medicine. The effects of medicines are explained in terms of yin, yang and five elements. Medicines and human body, which is in flux, interact with each other through their similar factors. The beliefs in traditional and classical theory have played an important part in the application of qiushi for a long time. Related Articles | Metrics Select On the Self Issue from the Perspective of Anthropocentricism TU Ke-guo Journal of East China Normal University (Philosoph    2014, 46 (4): 93-100.   Abstract （439）   HTML （6）    PDF （1398KB）（1052）       Knowledge map    Self, as the reflective reference to oneself, has several meanings. It is the agent of social activities, the carrier of social relations, an organic element of social system, the creator and recipient of social values, the subject of social consciousness, the matrix of social culture, and the source of social impulse. In order to promote the development of society, or to realize the healthy and all-around development of individuals, self-consciousness of social subjects at different levels, along with self restoration, is necessary in practice, and theoretically, some problems such as limiting self merely to self of individuals, symptom of non-ego, and egotism dilemma must be explained reasonably. The self issue from the perspective of anthropocentricism contains three main aspects: first, the essence, types, characteristics and significance of self and other basic theoretical issues; second, introverted problems of self, including infantile-self, lost-self, devastated-self, shrinking-self, disdaining-self and commiserating-self; third, external problems of self, including externalized-self, narcissistic-self, egotistic-self and expanded-self. The introverted and external problems respectively represent two opposite attitudes of the subjective self towards objective self and external non-ego. Related Articles | Metrics Select The Application and Development of the Western Concept of “Enlightenment” in the Study of the History of Chinese Philosophy in Modern China WU Gen-you Journal of East China Normal University (Philosoph    2014, 46 (4): 101-108.   Abstract （555）   HTML （7）    PDF （1771KB）（1142）       Knowledge map    The concept of “enlightenment” in modern Western philosophy has had extensive influence on every aspect of modern Chinese society. In their writing of the history of Chinese philosophy, HOU Wai-lu and XIAO Jie-fu inherited LIANG Qi-chao and HU Shi’s achievements in the study of the intellectual history of the Ming and Qing Dynasties, and applied the theoretical pattern of Marxism to define the over 300 years’ history from the late Ming Dynasty to the Regime of Emperor Daoguang in the Qing Dynasty as the “transition from the Ming Dynasty to the Qing Dynasty”. They believed that “early Chinese enlightenment thought”, with arising capitalist sprouts, had appeared in this period. XIAO even argued that “early Chinese enlightenment thought” was mainly against “ethical alienization” while European enlightenment against “religious alienization”. The interpretation and application of the modern Western concept of “enlightenment” in the study of the history of Chinese thought in modern China reflects the polysemy and diversity of the concept of “enlightenment” in modern world history. Related Articles | Metrics Select Epicurus and “the quarrel between philosophy and poetry” in Plutarch’s De audiendis poetis Zhang Xuanci Journal of East China Normal University (Philosoph    2014, 46 (4): 109-115.   Abstract （559）   HTML （5）    PDF （1266KB）（1332）       Knowledge map    Plutarch mentions Epicurus twice in his De audiendis poetis. These two mentions appear separately in the beginning and the end of the essay which both focus on the relationship between poetry and philosophy. Epicurus appears as an adversary at the first time, while he becomes a friend of Plutarch at the second time. The examine of Epicurus in the De audiendis poetis can not only help us to understand Plutarch’s thoughts on education by poetry, but also help us to understand the ancient issue of “the quarrel between philosophy and poetry”. Related Articles | Metrics Select On the Heritage of Marx’s Concept of State ZHANG Wen-xi Journal of East China Normal University (Philosoph    2013, 45 (3): 38-45.   Abstract （1153）   HTML （14）    PDF （479KB）（2379）       Knowledge map    To explain a concept of state based on historical situations is better and more precise than from perspective of instrumentalism or expressionism. This thesis attempts to recognize the heritage of Marx in the intellectual history, clarify Marx’s concept of state in the tradition of Marxism and the tradition of western thought in general, and understand clearly the features and connotations of Marx’s concept of state. Hereby we recognize the relation between the self and history, and, more importantly, prevent the arbitrary dispelling of the self so as to transform the “personal” control to the “interdependence of united individuals”. Related Articles | Metrics Select Rethinking of the Three Mistakes in the Study of “Post-Marxism” SUN Liang Journal of East China Normal University (Philosoph    2013, 45 (3): 46-51.   Abstract （1196）   HTML （14）    PDF （470KB）（1690）       Knowledge map    It is difficult to define the real connotations of post-Marxist and post-Marxist. Some scholars in China accept the view of J. Geras and Wood. Concerning this view, we should return to the methodology of “criticizing the premise of theoretical thinking” and then to reflect on such three questions: Should we give priority to the standards of “historical materialism” or the regression to the “democratic” context? How can we define the operation platform and the methodological limits of “post-modernism”? Post-Marxism has no theoretical contribution or we should “reasonably evaluate” its contribution to the innovation in the research paradigm of historical materialism? Obviously, after clarifying all the above-mentioned questions, we will find theoretical flaws in current study of “post-Marxism”. It is necessary to rethink the reasonability of the research paradigm of post-Marxism so as to promote the research on post-Marxism of Laclau and Mouffe. Related Articles | Metrics Select On the Classical Pragmatism from the Perspective of Fallibilism (By ZHANG Liu-hua) ZHANG Liu-hua Journal of East China Normal University (Philosoph    2013, 45 (3): 52-59.   Abstract （1046）   HTML （15）    PDF （469KB）（1845）       Knowledge map    In the revival of pragmatism, a perplexing problem is how to get the point of the pragmatic maxim. This paper argues that falliblism is the kernel of pragmatism at least in the classical sense, and wherein pragmatism offers an appropriate conception of normativity against the prevalent logic of dogmatism or of scepticism. Related Articles | Metrics Select On Rorty’s Anti-essential Ethics and the Issue of Relativism KONG Wen-qing Journal of East China Normal University (Philosoph    2013, 45 (3): 60-66.   Abstract （1290）   HTML （242）    PDF （426KB）（2737）       Knowledge map    Through discussing Rotry’s pragmatist epistemology and ethics, this thesis examines the reason why Rotry’s anti-essential ethics is always labeled as relativism, and how he responds to this critique. Moreover, the thesis further discusses the issue that the virtue ethics is labeled as relativism as well. This critique is of no significance since it is built on essentialism. Related Articles | Metrics Select Three Kinds of Discourse of Daoist Liberalism CAI Zhi-dong Journal of East China Normal University (Philosoph    2013, 45 (3): 67-73.   Abstract （1386）   HTML （18）    PDF （506KB）（2271）       Knowledge map    Daoist liberalism has obviously been an intellectual tendency in China’s society since the 20th century. To foster liberalism in the cultural soil of traditional Daoism, Daoist liberalism has developed three kinds of discourses: firstly, political liberalism, which put forward an argument from the idea of wuwei in Daoism that the ruling class should control its action on one hand, and respect the political subjectivity of people on the other; secondly, tiandao-liberalism, which equates the idea of tiandao (Dao of Nature) in Daoism with the Western concept of the law of nature; thirdly, a comprehensive liberalism based on spiritual freedom stressed by Zhangzi and other philosophers of Daoism, which helps to solve the weakness of political literalism in the construction of spiritual world. Which insights and blind spots are included in these arguments? Is Daoist liberalism possible? This thesis tries to answer these questions. Related Articles | Metrics Select Public Ethic and Personal Virtue: A Double Track Model of Ethics in the Transitional Period in Britain, Japan and China GAO Li-Ke Journal of East China Normal University (Philosoph    2013, 45 (1): 24-31.   Abstract （1287）   HTML （8）    PDF （1537KB）（1503）       Knowledge map    The relation between modernity and tradition is crucial to ethics in the transitional age of enlightenment. The two great figures in Scottish Enlightenment, that is, D. Hume and A. Smith, created a double track model with “justice and goodness” dichotomy, responding effectively to the issue of the moral transformation from the ancient to the modern along with the rising of a commercial society. This double track model has been echoed in East Asia in Fukuzawa Yukichi’s “personal virtue-social morality,” Liang Qi-chao’s “personal virtue- public virtue” and “moral - ethic” and Li Ze-hou’s “social moral-religious moral.” In the enlightenment in Scotland, Japan and China, the double track with “public ethic and personal virtue” provided us with a theoretical framework to dialectically deal with the debate of the invariable and the variable in morality and that of creating modern public ethic and inheriting traditional virtues. Related Articles | Metrics Select Intention, Reason, Action and Related Claims of Pragmatism CHEN Ya-Jun Journal of East China Normal University (Philosoph    2013, 45 (1): 32-37.   Abstract （1016）   HTML （10）    PDF （1535KB）（1581）       Knowledge map    An action is a performance with an intention while an intention may constitute a reason for the action. However, it is not true that each intention will constitute a reason of an action. Whether an intention is qualified to be a reason is not solely determined by an individual agent. In contrast, this involves a social perspective. From the social perspective, we can legitimately claim a reason rather than an intention of an action. An individual agent is responsible for the intention whereas the society ensures the reason. In an ideal action, its intention is compatible with its reason. An intention is not rational unless it is a consequence of a material inference, which is by no means private but formed in social practice and followed by the public. A material inference does not need to be reduced to a formal inference. The main difference between new and classical pragmatism is that the former cares more about how reason (language) affects an action, whereas the latter pays more attention to how an action affects reason (language). New pragmatism not only supplements but also diverges from classical pragmatism to some extent. 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