Contemporary Chinese Philosophy by Chung-Ying Cheng, Nicholas Bunnin

By Chung-Ying Cheng, Nicholas Bunnin

Modern chinese language Philosophy positive factors dialogue of 16 significant twentieth-century chinese language philosophers. best students within the box describe and seriously check the works of those major figures.Critically assesses the paintings of significant comtemporary chinese language philosophers that experience not often been mentioned in English. beneficial properties essays by means of prime students within the box. contains a thesaurus of chinese language characters and definitions.

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Extra resources for Contemporary Chinese Philosophy

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Earlier versions of this chapter were presented at a panel on contemporary Chinese philosophy at the Eastern Division Meeting, American Philosophical Associations, Boston, December 30, 1999 and at the Joint Regional Seminar, “History and Memory in East Asia,” at the Institute of East Asian Studies, University of California, Berkeley, April 28, 2000. I was greatly helped by the discussions following my presentation. The chapter was part of a larger project I undertook while I was a postdoctoral fellow at the Center for Chinese Studies at University of California, Berkeley; I want to express my thanks especially to the following friends and colleagues: Fred Wakeman, Yeh Wen-hsin, Xin Liu, John Pang, Peter Carroll, and Lauren Pfister.

But it might be more adequate to compare it with Hannah Arendt’s concept of power. For both Arendt and Liang, power will be generated when people act together and, through power, people can found a new republic and make history. As Arendt puts it, “power springs up between men when they act together and vanishes the moment they disperse” (1958, p. 200). Liang would also agree with Arendt when she says that “power and freedom belonged together, . . conceptually speaking, political freedom did not reside in the I-will but in the I-can” (1965, p.

In his preface, Martin used the idea that every human being has rights as an example to illustrate the idea of (national) rights. Shortly afterwards, we also find Kang Youwei, Liang Qichao, Tan Sitong, and others applying the term zizhu zhi quan to ren (human beings) or ren ren (all human beings, every human being). The sentence “ren ren you zizhu zhi quan” (all human beings have the right to self-mastery or autonomy) thus became an extremely popular slogan at the time. We can also find this popular slogan in the books and magazines written, edited, and published by Christian missionaries, where the slogan was read not necessarily as a political one.

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