The Chinese Mind: Essentials of Chinese Philosophy and Culture
University of Hawaii Press, 1967 - 402 עמודים
"An outstanding document depicting with depth of feeling and intellectual brilliance the very soul of China." --Journal of Asian Studies
מה אומרים אנשים - כתיבת ביקורת
לא מצאנו ביקורות במקומות הרגילים
Wingtsit Chan The Story of Chinese Philosophy
E R Hughes Epistemological Methods in Chinese
HuShih The Scientific Spirit and Method in Chinese
Wingtsit Chan Syntheses in Chinese Metaphysics
Y P Mei The Basis of Social Ethical and Spiritual
Hsieh Yuwei Filial Piety and Chinese Society
Tang Chiini The Development of Ideas of Spiritual Value
Thome H Fang The World and the Individual in Chinese
Tang Chiini The Individual and the World in Chinese
Wingtsit Chan The Individual in Chinese Religions
Hsieh Yuwei The Status of the Individual in Chinese
Y P Mei The Status of the Individual in Chinese
H Wu The Status of the Individual in the Political
H Wu Chinese Legal and Political Philosophy
מהדורות אחרות - הצג הכל
according achieve action actually Analects ancient become beginning Book Buddhism Buddhist called century Ch'eng ch'i Chan China Chinese philosophy Chu Hsi Chuang Tzu Classics common complete concept Confucian Confucius cultivation culture doctrine doubt duties Dynasty Earth equality ethics evil existence expression fact filial piety force freedom hand harmony Heaven human Ibid idea ideal important individual influence interest kind knowledge Lao Tzu Learning living means Mencius metaphysical method mind moral nature Neo-Confucianism never objective one's original parents person political position practice present principle question realized reason relation religion respect sage sense sincerity social society Source spiritual taken Taoist teaching theory things thinking thought tion tradition trans translation true truth understand universe virtue Wang West Western whole
עמוד 208 - The ancients who wished to illustrate illustrious virtue throughout the empire, first ordered well their own States. Wishing to order well their States, they first regulated their families. Wishing to regulate their families, they first cultivated their persons. Wishing to cultivate their persons, they first rectified their hearts.
עמוד 155 - In order rightly to govern the State, it is necessary first to regulate the family,' is this : — It is not possible for one to teach others, while he cannot teach his own family. Therefore, the ruler, without going beyond his family, completes the lessons for the State. There is filial piety : — therewith the sovereign should be served. There is fraternal submission : — therewith elders and superiors should be served. There is kindness...
עמוד 158 - Lu asked about serving the spirits of the dead. The Master said, 'While you are not able to serve men, how can you serve their spirits?' Chi Lu added, 'I venture to ask about death?
עמוד 50 - The master of the body is the mind. What emanates from the mind is the will. The original substance of the will is knowledge, and wherever the will is directed is a thing. For example, when the will is directed toward serving one's parents, then serving one's parents is a 'thing.
עמוד 29 - To know the Eternal is called enlightenment. Not to know the Eternal is to act blindly, to result in disaster. He who knows the Eternal is all-embracing. Being all-embracing, he is impartial. Being impartial, he is kingly Cuniversal).
עמוד 36 - Nowhere else in Chinese philosophy do we find such extreme glorification of primitiveness. Chuang Tzu's naturalistic philosophy of life exerted tremendous influence on the fatalistic libertines of the fourth and fifth centuries. His emphasis on the incessant, spontaneous transformation and the "equality of all things" has influenced almost all Chinese philosophers over the last 15 centuries.
The Tao Encounters the West: Explorations in Comparative Philosophy
<span dir=ltr>Chenyang Li</span>
תצוגה מקדימה מוגבלת - 1999
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