Table of Content

    15 May 2016, Volume 48 Issue 3 Previous Issue    Next Issue
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    FENG Qi and the Debate of “the Past versus the Present and the Chinese versus the Western” (A Symposium)
    YANG Guo rong, TONG Shi jun, ZHAO Xiu yi,CHEN Wei ping, WANG Lu and YU Zhen hua
    2016, 48 (3):  2-2.  doi: 10.16382/ j.cnki.1000-5579.2016.03.001
    Abstract ( 235 )   HTML ( 11 )   PDF (4092KB) ( 607 )   Save
    As the leading issue in Chinas modern times, “Whither China?” culturally manifests in the debate of “the Past versus the Present and the Chinese versus the Western”. FENG Qis doctrine of wisdom is a creative achievement in solving this debate at the philosophical level. In this doctrine, “Whither China?” not only serves as the backdrop of philosophical thinking but wins philosophical connotation as well. As a modern development of Chinese philosophy, FENGs doctrine of wisdom has also made contribution to world philosophy. On the one hand, FENGs value theory “with grounds” responds to the economic issues concerned by Chinese society; on the other, as a unique philosophical system, it also takes part in the intellectual disputation of different schools in the whole world. From the literary creation in his youth and his later philosophical writing especially the construction of the philosophical system in his old ages, FENG has been in pursuit of an ideal unity of truth, good and beauty and a free personality. Concerning the intellectual and academic context, FENG Qi not only follows but also promotes the approach of his mentor JIN Yuelin. FENG wishes that modern Chinese philosophy could learn from and integrate itself into world philosophy based on the summary of the debate of “the Past versus the Present and the Chinese versus the Western”. Accordingly, based on recent twenty years academic accumulation, the study of FENG Qis thought shall move forward in the context of the world and the future.
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    FENG Qi and Modern Chinese Philosophy
    ZHANG Ru-Lun
    2016, 48 (3):  27-35.  doi: 10.16382/ j.cnki.1000-5579.2016.03.002
    Abstract ( 285 )   HTML ( 7 )   PDF (1458KB) ( 822 )   Save
    FENG Qi has a particular position in the history of modern Chinese philosophy, for he represents a reasonable approach to developing Chinese philosophy, that is, philosophically understanding the issues of the time, and criticizing as well as thinking over the issues of the time with deep philosophical wisdom. According to him, philosophers are responsible and serious thinkers rather than otherworldly scholars. By integrating Chinese, Western and Marxist traditions, FENGs philosophy ultimately engages in the fundamental thinking of modern Chinese issues. However, FENG is not a vulgar seller of philosophy; instead, his philosophical study is under the strict requirement of metaphysics, so his philosophy combines realistic concerns and ideal pursuits. Among modern Chinese philosophers, FENG may not be the one with the greatest achievements but he is the one who brings us most enlightenment.
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    The Dual Identities of FENG Qis Philosophy and Its Contribution to the Sinification of Marxist Philosophy
    HE Ping
    2016, 48 (3):  35-44.  doi: 10.16382/ j.cnki.1000-5579.2016.03.003
    Abstract ( 189 )   HTML ( 7 )   PDF (1503KB) ( 844 )   Save
    FENG Qi is a Marxist philosopher and meanwhile a historian of Chinese philosophy. Thanks to his dual identities, FENG has made great theoretical contributions to the sinification of Marxist philosophy. His contributions embody in two aspects: first, by means of the dialectics between generality and individuality on the one hand and between university and particularity on the other, he studies Marxist philosophy against the backdrop of Chinese culture, and demonstrates the theoretical content and form of Marxist philosophy with Chinese characteristics; second, he exams the historical and theoretical background of the sinification of Marxist philosophy in the context of the philosophical revolution in the process of modern Chinese revolution, reveals the internal mechanism of the formation of Chinese Marxist philosophy and consequently proves that Chinese Marxist philosophy, rooted in Chinese culture, is a natural and reasonable result of the development of Chinese historical and cultural reform. Certainly, it will produce new philosophical patterns along with the reform of Chinese society and culture. This finding of FENG Qi is precious for us to study the sinification of Marxist philosophy and serves as an important method for us to develop values that will lead modern Chinese society to a healthy and sustainable condition.
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    On the Theoretical Contribution of Feng Qi’s Ideal Theory to Marxist Philosophy and His Wisdom Enlightenment
    ZHANG Ying-Hang
    2016, 48 (3):  45-49.  doi: 10.16382/ j.cnki.1000-5579.2016.03.004
    Abstract ( 222 )   HTML ( 7 )   PDF (835KB) ( 716 )   Save
    Ideal is one of the core concepts in Feng Qi’s wisdom theory. He introduced the paradigm of ideal into epistemology, and this theoretical contribution lies in the fact that it not only provides an essential link for Marxist philosophy to “explain the world” and “change the world”, but also establishes a logic end-result for cultivating the ideal personality of truth, kindness and beauty. From theoretical level, discussing the wisdom enlightenment in his ideal theory can provide a specific path to the development and innovation of contemporary Marxist philosophy in China. And from practical level, it can offer an ideal guide essential for contemporary Chinese to overcome their parochialism of material desire and to emancipate themselves.
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    Human Ontological Becoming and Wisdom Development: From Method to Wisdom and from Wisdom to Freedom
    CHENG Zhong-Ying
    2016, 48 (3):  50-58.  doi: 10.16382/ j.cnki.1000-5579.2016.03.005
    Abstract ( 232 )   HTML ( 15 )   PDF (1355KB) ( 660 )   Save
    As the most significant fruit of FENG Qis philosophical innovation, the “doctrine of wisdom” is the most dynamic philosophical achievement with a best logical structure in mainland China since 1980s. With a close relationship to Kant and Hegel, FENG s “doctrine of wisdom” is based on modern Western rationalism. However, it is ultimately founded on the dialectics of Marxist materialism. Moreover, FENG aims to activate the logical and epistemological thinking in Chinese philosophy, including the logical thinking in later Mohism and Xunzi. FENG inherits JIN Yuelins formal logic and metaphysics (especially the knowledge of possible worlds and the idea of “dealing knowledge with knowledge and dealing experience with experience”) and then develop an essential framework for his own epistemology and the theory of wisdom. According to FENG, through creating culture, human beings not only create human values but elevate themselves as well. FENGs exploration of wisdom will contribute to the emergence of modern “gentleman culture ”. If closely combined with the studies of the Book of Changes, it will help us develop a systemic philosophy that covers ontology, cosmology and moral philosophy.
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    FENG Qis PostMarxist Theory of Knowledge
    Roker,Jana S.
    2016, 48 (3):  59-69.  doi: 10.16382/ j.cnki.1000-5579.2016.03.006
    Abstract ( 380 )   HTML ( 7 )   PDF (2011KB) ( 932 )   Save
    To solve the tension between scientism and humanism in the 20th century, FENG Qi regards exploring the relationship between knowledge and wisdom as his task. Integrating Marxist philosophy, traditional Chinese philosophy and Western philosophy, FENGs epistemology in a broad sense interprets wisdom from a new perspective. FENG attempts to transcend the boundary between ignorance and knowledge. His theory of the transformation of knowledge into wisdom involves epistemology, ontology and metaphysics. By integrating ontology and ethics into his epistemology in a broad sense, FENG provides a unique solution to the binary relations between noumenon and phenomena and forms an innovative postMarxist theory of knowledge.
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    On the Doctrine of “the Given Is Objective Appearance”: A Case Study of JIN Yuelin and FENG Qi
    HU Jun
    2016, 48 (3):  70-76.  doi: 10.16382/ j.cnki.1000-5579.2016.03.007
    Abstract ( 245 )   HTML ( 8 )   PDF (1094KB) ( 744 )   Save
    Directly starting from the normal perception of the subject, JIN Yuelins epistemology claims that the normal perception enables the subject directly grasp the external things that objectively exist. The normal perception constitutes the given, and the given the external things. In this sense, JIN concludes that “the given is objective appearance”. FENG Qi argues that JINs epistemology is a contribution since it overcomes the defects of the epistemology of subjective idealism and enables the subject directly grasp the external things. However, both of them have ignored the complex and subtle functions of the perception mechanism of the subject in the process of perceiving the external world, without realizing that even normal perception is a result of the interaction of external things and the perception mechanism of the subject. We have to conclude that the subject can only infer or analyze what external things probably are according to his perception, and we cannot say that external things are exactly what we have directly perceived.
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    On JIN Yuelin and FENG Qis Bridging of the Three Gaps in Kants Epistemology
    LIU Jing-Fang
    2016, 48 (3):  77-83.  doi: 10.16382/ j.cnki.1000-5579.2016.03.008
    Abstract ( 209 )   HTML ( 7 )   PDF (1114KB) ( 914 )   Save
    JIN Yuelin and FENG Qi's epistemology is significant in Chinas history of epistemology in the 20th century. Both JIN and FENG realize the gap between sense perception and external things, that between sensibility and intellectuality, and that between theoretical reason and practical reason in Kant's epistemology. Consequently, they devote themselves to bridging these gaps. In this process, they share some similarities in spite of some obvious differences.
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    Sientific Eistemology: A probable research tradition——Qengqi`s the thought of philosophy of science and its developing space
    AN Wei-Fu
    2016, 48 (3):  84-91.  doi: 10.16382/ j.cnki.1000-5579.2016.03.009
    Abstract ( 178 )   HTML ( 7 )   PDF (1506KB) ( 694 )   Save
    Facing to scientific epistemology in western voice, it is very important of studying scientific epistemology from native cultures. Feng qi`s broad epistemology has widespread in Chinese philosophy, but his scientific epistemology thought is actually unknown.In this article we will pay attention to the thought of scientific epistemology in the generalized epistemology, especially the dialectical process to impenetrate between ontology, epistemology, logic and theory of value in scientific philosophy.
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    On FENG Qis Discussion of the “Debate between Science and Metaphysics”
    JIANG Guo-Bao
    2016, 48 (3):  92-99.  doi: 10.16382/ j.cnki.1000-5579.2016.03.010
    Abstract ( 283 )   HTML ( 7 )   PDF (1209KB) ( 663 )   Save
    According to LIANG Qichao, the “debate between science and metaphysics” is a great intellectual controversy that “is to create a new era for Chinas academic circle”. Thirtyfive years after this debate, FENG Qi issued “On the socalled Debate between Science and Metaphysics”, criticizing the “school of metaphysics” and the “school of science” from the materialistic concept of history in Marxism. It was in order to solve the issue of the time that scientism is in opposition to humanism on the one hand and philosophical problems on the other that FENG constructed a theoretical system of wisdom with epistemology in a broad sense as its core.
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    Reason Is Not Dry Light:Fen QI’S Thought about The Relations between Science and Philosophy
    WU Xian-Wu
    2016, 48 (3):  100-107.  doi: 10.16382/ j.cnki.1000-5579.2016.03.011
    Abstract ( 221 )   HTML ( 7 )   PDF (1256KB) ( 601 )   Save
    Aimed at Jin Yue-lin’stwo different knowledge and divide between science and philosophy, Fen Qi point out that reason is not dry light, the divide had positivity ,butconsidered from history and theory , they must be synthesized, it’s way was leap from knowledge to wisdom. In fact ,Fen QI synthesize science and philosophy didn’t just to solution the divide between science and humanism, he also wanted to answer the question that where should China go from philosophy and culture, by the way of answer the debate of the Chinese versus the Western, he gave Chinese culture a develop direction.
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    On Feng Qi's Study of Logic in Ancient China
    JIN Rong-Dong
    2016, 48 (3):  108-118.  doi: 10.16382/ j.cnki.1000-5579.2016.03.012
    Abstract ( 214 )   HTML ( 6 )   PDF (1746KB) ( 645 )   Save
    Feng Qi had made a thorough study of logic in ancient China during the late 1970s and early 1980s. He not only argues that there is logic in ancient China, but makes a justification for the pluralism of logic from the perspective of basic contradiction of logical thinking. Influenced by Joseph Needham, he holds that the ancient Chinese showed a constant tendency to develop naive dialectical logic rather than formal logic. By creatively interpreting the ancient discourse on "Three Things (三物)", he sketches a new system of logical categories which takes lei (类/class), gu (故/reason) and li (理/principle) as its basic skeleton. Besides these concrete studies, he also makes a systematic reflection on the methodological issues about the study of logic in ancient China. Feng Qi's such academic achievements will play an important role in the further study of logic in ancient China.
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    On the Study of Humanity as “Spiritual Science”, and the Features of Chinese Study of Humanity as Spiritual Cultivation
    HU Wei-Xi
    2016, 48 (3):  119-128.  doi: 10.16382/ j.cnki.1000-5579.2016.03.013
    Abstract ( 220 )   HTML ( 11 )   PDF (1452KB) ( 727 )   Save
    Different from the generally called “humanities”, “the study of humanity” coined in this paper ultimately aims to explore the transcendental spirituality of human beings. As practical wisdom, the study of humanity is not only the study but also the dao of spiritual cultivation. With a long history of spiritual cultivation, Chinese philosophy pursues the unity of the dao of human and the dao of Heaven. Regarding a human being as an animal with “wisdom”, Chinese philosophy advocates the “transformation of knowledge into wisdom”. As a study of cultivation, Chinese philosophy is both philosophical and religious. It advocates the unity of knowledge and action, encourages cultivation, and understands humans transcendental spirituality as a belief of existence. Accordingly, Chinese study of humanity attributes importance to the unity of literature and dao, In this sense, Chinese study of humanity has a close relationship with hermeneutics.
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    On FENG Qis Theory of Realm: In Comparison with WANG Guowei
    WU Gen-You,WANG Bo
    2016, 48 (3):  129-136.  doi: 10.16382/ j.cnki.1000-5579.2016.03.014
    Abstract ( 275 )   HTML ( 9 )   PDF (1346KB) ( 805 )   Save
    From the new perspective of epistemology in a broad sense, FENG Qi discusses the issue of “realm” with the cultivation of “ordinary peoples free personalities” in modern and contemporary China. In this way, his theory of realm becomes an important discourse on philosophy of life and consequently develops WANG Guoweis theory of realm. By comparing FENG and WANG, this paper finds that Chinese philosophers in the 20th century did share some same concern about basic philosophical questions. By analyzing their different answers to the same philosophical question, we can find that different philosophers could use different intellectual resources to elaborate on the same question so as to deepen our thinking. Therefore, FENGs reelaborating on the theory of realm in Chinese traditional philosophy from the perspective of epistemology in a broad sense is valuable spiritual heritage for modern Chinese philosophy.
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    On the Self Confirming of Virtue: Its Problems and Solutions
    FU Chang-Zhen
    2016, 48 (3):  137-144.  doi: 10.16382/ j.cnki.1000-5579.2016.03.015
    Abstract ( 232 )   HTML ( 8 )   PDF (1318KB) ( 683 )   Save
    The self confirming of virtue is an important step to the realization of free virtue with the unity of truth, good and beauty. This theory is a creative and individualized theory in FENG Qis theory of virtue. It is rooted in traditional and national way of thinking and value ideal. Based on epistemology in a broad sense, it has unified the Chinese tradition emphasizing virtue and the Western tradition pursuing knowledge after profoundly examining the transformation of moral values since modern times in China. It provides us with a new approach to virtue ethics and builds a solid ontological foundation for theories of virtues that integrate different traditions. While it has provided a paradigm for virtue ethics, FENGs theory of the self confirming of virtue is still open to improvement in practice.
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    Theorizing “Person” in Confucian Ethics: A Good Place to Start
    Roger T. Ames
    2016, 48 (3):  145-158.  doi: 10.16382/ j.cnki.1000-5579.2016.03.016
    Abstract ( 329 )   HTML ( 7 )   PDF (2721KB) ( 949 )   Save
    Confucian conception of person is the starting point of Confucian ethics. Different from our ontological and teleological cosmology, the Confucian assumption is a interdependent one. Our commonsense understanding of the discrete and substantial individual is merely an abstraction of its narrative where persons are in inner and constitutive relationships. The “being” of a “human being” is a permanent, ready-made, and self-sufficient soul— a human being; but we are “human becomings” in Confucian Ethics, which is a radical empiricism that favors historical models over principles. Person in Confucian Ethics is both focus and its focused field appealing to a narrative understanding of relationship. What is moral is conduct that conduces to growth and flourishing of persons in the roles and relations. It is claimed in Virtue Ethics that the early Confucian counterpart of the term “virtue” (arete) can be found in the term, de. And it is the holistic and narrative meaning of the term renthat makes classical Confucianism references role ethics. The standards of critical evaluation arenot independent of the roles, but the quality of their relationships with all of the complexity of it and ultimately the growth in the specific role itself. By invoking Postulate of Immediate Empiricism of Dewey, we admit that experience is what it is, and it is all real. We offer a holographic “Focus” as the functional equivalent of “Agency”, arguing that personal identity is not pre-existing. We are the sum of and are constituted by our relationships themselves on a doctrine of internal relations.
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    Confucian Environmental Virtue Ethics
    HUANG Yong
    2016, 48 (3):  159-165.  doi: 10.16382/ j.cnki.1000-5579.2016.03.017
    Abstract ( 238 )   HTML ( 14 )   PDF (1208KB) ( 716 )   Save
    Environmental virtue ethics has its clear advantage over the more predominant approaches to environmental issues, deontology and utilitarianism. However, it is plagued with anthropocentrism since it has been mostly endaimonistic along the Aristotelian line, deriving its interest in environmental issues from human flourishing. By focusing on the work of Wang Yangming, this paper develops a Confucian version of environmental virtue ethics. What is central to this version of environmental virtue ethics is that a virtuous person feels to be in one body with ten thousand things. It avoids anthropocentrism since the flourishing of the virtuous person means the flourishing of everything in the universe. However, to say that a virtuous person feels to be in one body with ten thousand things does not mean that this person takes care of the ten thousand things without distinction. This is related to the Confucian idea of love with the distinction, which traditionally concerns the human relationships but Wang Yangming expands to our relationship to non-human beings as well.
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    On Sander's Idea of Republican Virtues: Comments on Democracys Discontent
    CHEN Lai
    2016, 48 (3):  166-170.  doi: 10.16382/ j.cnki.1000-5579.2016.03.018
    Abstract ( 214 )   HTML ( 8 )   PDF (868KB) ( 1009 )   Save
    We mostly agree with the main view points and perspectives in Sanders Democracys Discontent. However, the idea of republican virtues that has prevailed for 200 years in the US as it says in the book needs to be discussed and questioned. The problem lies in that the idea of republican virtues cannot differ civil virtues from personal virtues because it emphasizes the former while ignores the latter; with dense Protestantism hue, the idea of republican virtues cannot cover Christian good ethics and while mentioning civil virtues, it cannot elaborate the basic values understood by republicans. Therefore, the republican virtues in American history have their limits for they do not include personal consummation. In comparison, the personal virtues in Confucian tradition are much thicker.
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    From “Comparative Dialogue” to “Collaborative Dialogue”: Comments on and Responses to Professor CHEN Lai
    2016, 48 (3):  171-173.  doi: 10.16382/ j.cnki.1000-5579.2016.03.019
    Abstract ( 163 )   HTML ( 9 )   PDF (535KB) ( 631 )   Save
    In the comments on Prof. CHEN Lais paper On Sanders Idea of Republican Virtues, Sander argues Confucian tradition and republic tradition will agree that politics cannot be separated from ethics, and politics is concerned about the cultivation of virtues. In this sense, Sander accepts Chens critics. But he also raises some questions to Chen, including the relationship between politics and personal virtue in Confucian tradition. In the conclusive responses on the International Symposium of “Sander and Chinese Philosophy”, Sander introduces four themes, which may have connection with the Confucian tradition, i.e. reflecting the dominant understanding of an “unencumbered self”, the idea of good life, politics and virtue, and nature. He suggests to move from current “comparative dialogue” to “collaborative dialogue” in the international communication so that different traditions can have a better mutual understanding of their central texts and ways of thinking.
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    Overseas Studies of Feng Qi's Philosophy
    ZHANG Han-Zhou
    2016, 48 (3):  174-180. 
    Abstract ( 126 )   HTML ( 5 )   PDF (1562KB) ( 800 )   Save
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