Chinese Thought: An Introduction

כריכה קדמית
Donald H. Bishop
Motilal Banarsidass Publ., 1995 - 483 עמודים
As China comes on the world stage again, people are increasingly becoming interested in the philosophies and philosophers of that ancient land. The Chinese philosophical tradition is a long and venerable one. It consists of several streams-Confucianism, Taoism, Mohism, Buddhism, Neo-Confucianism and post Neo-Confucianism. Their flow has been sustained by numerous personages-Confucius, Lao Tzu, Mo Tzu, Mencius, Hsun Tzu, Han Fei, Chou Tun-i, Chu Hsi, Wang Yang-ming and K'ang Yu-wei, to name but a few. This book deals with the basic views of those philosophers and their influence on Chinese history and culture. In no other country, perhaps, has philosophy had such a determinate influence. This may be a lesson in itself for the contemporary world in which people and nations in many instances wander aimlessly and hesitatingly, having cut themselves off from their traditional ground of being.

As teachnology continues to facilitate interaction between the people of the world, it becomes even more urgent and important that we understand, appreciate and accept each others' traditions and views of man and the world.

מתוך הספר

מה אומרים אנשים - כתיבת ביקורת

לא מצאנו ביקורות במקומות הרגילים

תוכן

ConfuCius
14
Taoism
32
MoTzu
59
The Legalist Philosophers
81
MenCius
110
IntroduCtion
153
Chinese Buddhist Philosophy
184
NeoConfuCianism
235
IntroduCtion
305
WangFuChih
311
HuShih
364
Mao Tsetung and the Chinese Tradition
392
Contemporary Philosophers Outside the Mainland
422
The Chinese ContriBution to World Thought
441
Index
481
זכויות יוצרים

Wang Yangming
276

מהדורות אחרות - הצג הכל

מונחים וביטויים נפוצים

קטעים בולטים

עמוד 18 - A man of humanity, wishing to establish his own character, also establishes the character of others, and wishing to be prominent himself, also helps others to be prominent.
עמוד 33 - ... two profoundly different ways of knowing a thing. The first implies that we move round the object; the second that we enter into it. The first depends on the point of view at which we are placed and on the symbols by which we express ourselves. The second neither depends on a point of view nor relies on any symbol. The first kind of knowledge may be said to stop at the relative; the second, in those cases where it is possible, to attain the absolute.
עמוד 22 - The Master said, The sage and the man of perfect virtue;— how dare I rank myself with them? It may simply be said of me, that I strive to become such without satiety, and teach others without weariness.
עמוד 222 - A special transmission outside the scriptures; No dependence upon words and letters; Direct pointing at the soul of man; Seeing into one's nature and the attainment of Buddhahood.
עמוד 394 - Where do correct ideas come from? Do they drop from the skies? No. Are they innate in the mind? No. They come from social practice, and from it alone; they come from three kinds of social practice, the struggle for production, the class struggle and scientific experiment.
עמוד 397 - The question is one of different kinds of contradiction, not of the presence or absence of contradiction. Contradiction is universal and absolute, it is present in the process of development of all things and permeates every process from beginning to end.

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