scholarly journals Zhu Xi and Wang Fuzhi's “Illustrious Virtue” Similarities and Differences in Interpretation of Chinese Philosophy and Culture

2014 ◽  
Vol null (25) ◽  
pp. 113-124
Author(s):  
이상훈 ◽  
조성천
Keyword(s):  
Chinese Philosophy ◽  
Zhu Xi ◽  
Similarities And Differences

The Ti-Yong 體用 Model and Its Discontents

2018 ◽  
Author(s):  
Brook A. Ziporyn
Keyword(s):  
Chinese Philosophy ◽  
Detailed Comparison ◽  
Zhu Xi ◽  
Philosophical Thought ◽  
The Core ◽  
Crucial Component ◽  
Structural Differences ◽  
Core Concepts

This chapter provides compelling perspective on Zhu Xi’s repurposing of Buddhist ideas to develop his own philosophical thought. The focus is the ti-yong (inherent reality-function) conceptual polarity—one of the core concepts in Chinese philosophy. The author shows that although Tiantai Buddhists, Huayan Buddhists, and Zhu Xi all deploy the ti-yong model as a crucial component of their metaphysics, in certain key places they deploy it for different ends, leading to subtle structural differences that amounted to large philosophical consequences for these different groups. The author first develops a detailed comparison of these models in the Huayan and Tiantai schools, and then shows how analogous structures to each of these are adapted to form parts of Zhu Xi’s metaphysics. In doing so, he presents an entirely new way to understand Zhu Xi’s philosophical inventiveness and its profound debt to Buddhist thought.

Constraint and li, work and qi: Deacon and Zhu Xi

2021 ◽  
Vol 17 (2) ◽  
pp. 237-254
Author(s):  
Margus Ott
Keyword(s):  
Thermal Equilibrium ◽  
Chinese Philosophy ◽  
Western Thought ◽  
Zhu Xi

Abstract In this article, I bring together the famous American semiotician Terrence Deacon and the most famous proponent of Neo-Confucianism, Zhu Xi 朱熹 (1130–1200). I focus on two of Deacon’s central concepts, constraints and work. All systems are constrained in some way, i.e. they behave in certain ways, but not in all ways. And “work” means that in their existence they make some difference: a gas in thermal equilibrium does not produce work. I bring these notions together with Zhu Xi’s concepts of li 理 and qi 氣. Li can be understood as internal articulation of a system or an event, its “veins.” And qi is the power of existence of a system or an event, its “energy.” In this light, I discuss the topics of the priority of li, the coagulation of qi, the normativity implied in the li, and self-cultivation. A connection to Deacon can give us new tools to make sense of those ancient topics of Chinese philosophy, and a connection to Zhu Xi can give semiotics in general and Deacon’s theory in particular an extension to certain fields that have been underdeveloped in Western thought, for instance self-cultivation.

scholarly journals بين الفلسفة والدين في الثقافتين العربية والصينية / A Comparative Study of Philosophy and Religion in the Arab and Chinese Cultures

2021 ◽  
Vol 1 (1) ◽  
pp. 37-50
Author(s):  
Firas Al-Sawah
Keyword(s):  
Comparative Study ◽  
Second Life ◽  
Chinese Philosophy ◽  
Human Beings ◽  
Universal Principle ◽  
Islamic Philosophy ◽  
Philosophy And Religion ◽  
Similarities And Differences ◽  
The Relationship ◽  
Reward And Punishment

Abstract The study mainly deals with the most important features of Chinese philosophy by taking Taoism and Confucianism for example. The study looks into the similarities and differences between them and highlights the most important contents, style of expression and backgrounds for Chinese philosophy. The study also gives a brief presentation of Taoism and Confucianism’s view of religion and metaphysical issues, and compares these thoughts with the Islamic philosophy, through a brief study of their ideas about the nature of the universal principle, knowledge of this universal principle, creation and formation, and the relationship between the universal principle and human beings, morals, reward and punishment, the hereafter and the second life. The study ends with a call for the convergence and understanding of the two civilizations after centuries of unfamiliarity.

Ternary Taiji Models of the Traditional Chinese Self: Centered on Confucian, Taoist, and Buddhist Cultures

2021 ◽  
pp. 002216782110169
Author(s):  
Zhen-Dong Wang ◽  
Feng-Yan Wang
Keyword(s):  
Chinese Culture ◽  
Chinese Philosophy ◽  
The Self ◽  
Traditional Chinese Culture ◽  
Yin Yang ◽  
Book Of Changes ◽  
Construction Of Self ◽  
History Of ◽  
Similarities And Differences ◽  
Thinking Modes

Traditional Chinese culture is commonly viewed as a trinity of Confucianism, Taoism, and Buddhism. Originally emerging from the Book of Changes, the concept of Taiji has a profound interactive influence with Confucian, Taoist, and Buddhist thought in the history of Chinese philosophy. Because the construction of self-models is often closely related to thinking modes, as a root metaphor in the Chinese culture, the diagram of Taiji that best fits Chinese yin–yang thinking can be used as a prototype to explain the self-structure, the process of self-cultivation, and the realm of person making in the context of Chinese culture. This article reviews the Confucian, Taoist, and Buddhist Taiji model of the self and the theory of self-cultivation realms based on these self-models and examines the similarities and differences among them. The ternary Taiji models of the self can complement one another and contribute to a more comprehensive, profound, and accurate understanding of the pluralistic connotations of the traditional Chinese self.

scholarly journals Deleuzian (Re)interpretation of Zhu Xi

Asian Studies ◽  
2020 ◽  
Vol 8 (2) ◽  
pp. 281-310
Author(s):  
Margus Ott
Keyword(s):  
Twentieth Century ◽  
Gilles Deleuze ◽  
Chinese Philosophy ◽  
Zhu Xi ◽  
Conceptual Space ◽  
Qi 氣 ◽  
Chinese Philosophers

I propose an interpretation of Zhu Xi 朱熹 (1130–1200) seen through the ontology of Gilles Deleuze. Zhu Xi is one of the most prominent Chinese philosophers, the figurehead of the so-called Neo-Confucian school, and Deleuze is arguably one of the most important Western philosophers of the twentieth century. Both philosophers presented an ontology of differentiation, whose main aspects or stages I try to analyse in the paper: Deleuze’s notions of the virtual, dark precursor, field of individuation, intensities and the actual; and parallel to these, Zhu Xi’s notions of the veins (li 理), supreme ultimate (taiji 太極), energy (qi 氣), and things (wu 物). It is argued that a Deleuzian (re)interpretation of Zhu Xi is possible and that it may open new tools of analysis for studying Chinese philosophy as well as create a conceptual space that can bring together concepts and practices from different traditions.

The Buddhist Roots of Zhu Xi's Philosophical Thought

2018 ◽  
Keyword(s):  
Chinese Philosophy ◽  
Vital Role ◽  
Zhu Xi ◽  
Chinese Philosopher ◽  
Philosophical Thought ◽  
Conceptual Structures ◽  
Systematic Philosophy ◽  
Confucian Philosophy ◽  
Philosophical Project

Zhu Xi (1130–1200) is the most influential Neo-Confucian philosopher, and arguably the most important Chinese philosopher, of the past millennium, both in terms of his legacy and for the sophistication of his systematic philosophy. The Buddhist Roots of Zhu Xi’s Philosophical Thought combines in a single study two major areas of Chinese philosophy that are rarely tackled together: Chinese Buddhist philosophy and Zhu Xi’s Neo-Confucian philosophy. Despite Zhu Xi’s importance as a philosopher, the role of Buddhist thought and philosophy in the construction of his systematic philosophy remains poorly understood. What aspects of Buddhism did he criticize and why? Was his engagement limited to criticism (informed or otherwise), or did Zhu also appropriate and repurpose Buddhist ideas to develop his own thought? If Zhu’s philosophical repertoire incorporated conceptual structures and problematics that are marked by a distinct Buddhist pedigree, what implications does this have for our understanding of his philosophical project? The five chapters that make up this volume present a rich and complex portrait of the Buddhist roots of Zhu Xi’s philosophical thought. The scholarship is meticulous, the analysis is rigorous, and the philosophical insights are fresh. Collectively, the chapters illuminate a greatly expanded range of the intellectual resources Zhu incorporated into his philosophical thought, demonstrating the vital role that models derived from Buddhism played in his philosophical repertoire. In doing so, they provide new perspectives on what Zhu Xi was trying to achieve as a philosopher by repurposing ideas from Buddhism.

Orosensory Perception, Speech Production, and Deafness

1973 ◽  
Vol 16 (2) ◽  
pp. 257-266 ◽  
Author(s):  
Milo E. Bishop ◽  
Robert L. Ringel ◽  
Arthur S. House
Keyword(s):  
High School ◽  
Speech Production ◽  
Poor Performance ◽  
Normal Hearing ◽  
The Other ◽  
Functional Disorders ◽  
Form Discrimination ◽  
School Subjects ◽  
Oral Form ◽  
Similarities And Differences

The oral form-discrimination abilities of 18 orally educated and oriented deaf high school subjects were determined and compared to those of manually educated and oriented deaf subjects and normal-hearing subjects. The similarities and differences among the responses of the three groups were discussed and then compared to responses elicited from subjects with functional disorders of articulation. In general, the discrimination scores separated the manual deaf from the other two groups, particularly when differences in form shapes were involved in the test. The implications of the results for theories relating orosensory-discrimination abilities are discussed. It is postulated that, while a failure in oroperceptual functioning may lead to disorders of articulation, a failure to use the oral mechanism for speech activities, even in persons with normal orosensory capabilities, may result in poor performance on oroperceptual tasks.

Animals as Social Objects

2016 ◽  
Vol 21 (3) ◽  
pp. 206-217 ◽  
Author(s):  
Verónica Sevillano ◽  
Susan T. Fiske
Keyword(s):  
Social Perception ◽  
Animal Species ◽  
Social Groups ◽  
Social Responses ◽  
Content Model ◽  
Stereotype Content ◽  
Nonhuman Animals ◽  
Behavioral Tendencies ◽  
Similarities And Differences ◽  
Sphere Of Influence

Abstract. Nonhuman animals are typically excluded from the scope of social psychology. This article presents animals as social objects – targets of human social responses – overviewing the similarities and differences with human targets. The focus here is on perceiving animal species as social groups. Reflecting the two fundamental dimensions of humans’ social cognition – perceived warmth (benign or ill intent) and competence (high or low ability), proposed within the Stereotype Content Model ( Fiske, Cuddy, Glick, & Xu, 2002 ) – animal stereotypes are identified, together with associated prejudices and behavioral tendencies. In line with human intergroup threats, both realistic and symbolic threats associated with animals are reviewed. As a whole, animals appear to be social perception targets within the human sphere of influence and a valid topic for research.

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