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This engaging work of comparative philosophy brings together
American pragmatism and Chinese philosophy in a way that generates
new interpretations of Chinese philosophy and a fresh perspective
on issues in process philosophy. Through an analysis of key terms,
Haiming Wen argues that Chinese philosophical terminology is not
simply a retrospective language that through a process of
stipulation promises us knowledge of an existing world, but is also
an open, prospective vocabulary that through productive
associations allows philosophers to realize a desired world.
Relying on this productive power of Chinese terminology, Wen
introduces a new term: 'Confucian pragmatism.' Wen convincingly
shows that although there is much that distinguishes American
pragmatism from Confucian philosophy, there is enough conceptual
overlap to make Confucian pragmatism a viable and exciting field of
study.
In a historical moment when cross-cultural communication proves
both necessary and difficult, the work of comparative philosophy is
timely. Philosophical resources for building a shared future marked
by vitality and collaborative meaning-making are in high demand.
Taking note of the present global philosophical situation, this
collection of essays critically engages the scholarship of Roger T.
Ames, who for decades has had a central role in the evolution of
comparative and nonwestern philosophy. With a reflective
methodology that has produced creative translations of key Chinese
philosophical texts, Ames-in conjunction with notable collaborators
such as D.C. Lau, David Hall, and Henry Rosemont Jr.-has brought
China's philosophical traditions into constructive cross-cultural
dialogue on numerous ethical and social issues that we face today.
The volume opens with two parts that share overlapping concerns
about interpretation and translation of nonwestern texts and
traditions. Parts III and IV - "Process Cosmology" and
"Epistemological Considerations" - mark the shift in comparative
projects from the metaphilosophical and translational stage to the
more traditionally philosophical stage. Parts V and VI - "Confucian
Role Ethics" and "Classical Daoism" - might best be read as Chinese
contributions to philosophical inquiry into living well or "ethics"
broadly construed. Lastly, Part VII takes Amesian comparative
philosophy in "Critical Social and Political Directions,"
explicitly drawing out the broader dimensions of social
constitution and the ideal of harmony. The contributors-scholars
working in philosophy, religious studies, and Asian studies-pursue
lines of inquiry opened up by the work of Roger Ames, and their
chapters both clarify his ideas and push them in new directions.
They survey the field of Chinese philosophy as it is taking shape
in the wake of Ames's contributions and as it carries forward a
global conversation on the future of humanity.
In this illustrated introduction Wen Haiming explores the
characteristics of different philosophers in Chinese history and
distinguishes the 'Chinese philosophical sensibility' motivating
their thoughts. Employing Western philosophical categories to
describe significant issues in the history of philosophy, Wen
Haiming considers Chinese political philosophy in the pre-Qin era,
Chinese metaphysics from Han to Tang dynasties, Chinese
epistemology from Song to Ming dynasties and modern Chinese-Western
comparative philosophy. Chinese Philosophy provides a clear,
accessible conception of the Chinese philosophical sensibility and
its evolution throughout history.
The Book of Changes (Yijing, also known as I Ching) is generally
recognized as the oldest among the ancient Chinese classics,
tracing back to the yin-yang symbolic system that, according to
traditional mythology, was created by the legendary Fu Xi (mid-29th
century BCE). The Yijing's mystical origins and the dynamic nature
of its image-numbers-the various diagrams, trigrams, and
hexagrams-gave rise to subsequent interpretations by sages over
millennia, along with differences in understanding. Ever since the
Han dynasty (206 BCE-220 CE), there have been debates between two
schools of thought: the image-number school, which focuses on the
symbols as a means to divination; and the philosophy school, which
values the work for its cosmological and ontological insights.
Assimilating ideas from both schools, Ma Baoshan reestablishes the
logical image-number system and reaffirms that this image-number
logic is the foundation for understanding the Book of Changes in
the context of contemporary research. As Ma explains in his
introduction, ""the aim of Cosmology and Logic in the Dao of
Changes is not to study the image-number logic itself, but to
discover the symbolic system inherent in the Book of Changes, and
the image-number logic behind this system."" His interpretations of
the moving numbers and images: the Taiji, Hetu, and Luo-shu
Diagrams, the Pre-heavens and Post-heavens Trigrams, as well as the
64 hexagrams, is always in the context of the continuity of mind
and events. He renders this ontological existence as five
onto-generative-beings (benti), which is a pioneering theory in the
hermeneutical history of the Book of Changes. His theory is crucial
in reminding researchers of this classic that without understanding
its image-number foundation, it is impossible for anyone to
comprehend it as a properly philosophical work.
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