The development of modern Chinese thought involves an ongoing interaction between internal processes and impacts of foreign ideas. Several intellectual controversies are interwoven into its history and among these one of the more philosophical ones began some 90 years ago, in 1923. In this controversy, supporters of science or scientism and supporters of metaphysics or Confucian tradition debated issues of what both sides referred to as "the view of life." The study of the view of life controversy by (...) Gad C. Isay discusses the positions of the view of life supporters who upheld metaphysics against scientism. It focuses on both the philosophical merit of their views and the relevance of these views to the question of culture in modern China. Considering the sources of the view of life problem in traditional Chinese thought and the discussions that followed after the controversy, it is argued that the view of life question was a central theme in Chinese thought from its beginning. In this respect, modern discussions of this problem indicate continuity with the past. However, these discussions demonstrate too, the dynamics of changing conceptions regarding the context of human relationships that are related directly to the meeting with the West. Isay's study traces the development of these discussions from their beginning up to our days giving a comprehensive survey of the philosophy of the view of life in modern Chinese thought. (shrink)

Over the past three decades a progressive transformation of the law and legal institutions in China took place as part and parcel of China’s broader modernization process driven by economic reform and development. The recognition and protection of private property as embodied in the amendment of the 1982 Constitution, the 2007 Property Law and other legislations, is one of the stories contributing to the transformation of modern Chinese law and legal institutions, which reflects a historical modernization process of (...) socio-economic change in contemporary China. However, this study by examining the development of a legal framework for the protection of private property, the problems related to urban housing demolition, and the rule of law in relation to the protection of private property, submits that the legal modernization in the protection of private property had no radical departure from, but confined within and compromised with, China’s current existing systems which, among others, still uphold socialist ideology and practice. (shrink)

The subject of the research is that the article attempts to create a summary portrait of the cultural and linguistic personality of a Chinese student in modern Russian universities. The connection of the Chinese cultural and linguistic personality with the archetypal elements of the national image of the world determines its constant components with all changes in individual properties and qualities. At the same time, existing explicit or implicit stereotypes may be only part of a generalized portrait. (...) The Chinese cultural and linguistic personality is based on a property that is often formulated by Sinologists as vitalism. The vitality of the modern Chinese audience is explored in connection with such phenomena as "gelotocentrism" and "phagocentrism", dating back to the traditional Chinese worldview. "Gelotocentrism" allows us to understand why laughter becomes one of the dominants of the psychological atmosphere in the classroom, as well as to identify the effectiveness of "laughter didactics" at various stages of learning. Various methods were used in the course of the research, including observation, literature analysis, historical and literary research, comparative and discourse analysis. "Phagocentrism" is not just "filling the stomach", but a peculiar form of possession of higher knowledge, a mental "orientation in the space of Being". In addition, for Chinese living in Russia, food is one of the most effective ways to solve adaptation problems and relieve psychological stress. The relevance of the research is determined by the novelty of the approach, since the novelty shows that phage therapy and gelotherapy are considered as the most important modes of human existence, and their significant role in the philosophy of education is emphasized. Tracing the connection between the history of Chinese culture and its current state in the aspect of international education, the study demonstrates that associative-sympathetic thinking is directly related to the vitalistic perception of the world. Vitalism, in turn, presupposes "holism" as an integral form of mastering reality. (shrink)

Abstract:“Modern Sexual Organicity” (《现代性器》 Xiàndài Xìngqì) and “Super Killer” (《大杀器》 Dà Shaqì) by Han Bo, which I translate and discuss here, unfold around the poet’s playfully sustained series of observations of the irreconcilable gaps and irreducible dissonances between Western modernity and Chinese contemporaneity. Focusing on the (post)structural dimension of the extreme intricacy and intensity of Han’s language game that polysemically intersects with traditional Chinese poetic moves as well, which itself mirrors the structurally (bi)polarized and gendered social realities (...) in China, this essay highlights the unfused/able figure of the woman, a “farmwoman” on the train in particular, a moving image of precarious mobility, transience, and vitality. (shrink)

Wang Hui asks what it means for China to be modern and for modernity to be Chinese. Is there a rupture between tradition and modernity in China? How has Confucian thought evolved? Did China become modern in the Middle Ages? A deep intellectual history, The Rise of Modern Chinese Thought revises our senses of both modernity and Chinese philosophy.

The article examines the influence of ancient Chinese philosophical concepts on the formation of modern piano art in China. Ancient Chinese materialistic philosophy is based on such teachings as Wu-xing and Yin-Yang, the Great Limit (Tai Chi), the eight trigrams and others. With the passage of time and the rapid development of science, these philosophical concepts not only did not lose their significance, but also had a powerful influence on the formation of modern Chinese piano (...) creativity, deeply influenced the form and cultural connotation of Chinese music, and also became the theoretical basis for the works of many modern composers. The philosophical and aesthetic Taiji system presented by composer Zhao Xiaosheng, integrated into the modern piano composition system, marked the beginning of a revolution in the field of piano art, combining the theoretical foundations of traditional Chinese philosophy and the principles of modern composition methods. The research methodology is based on philosophical and cultural analysis, musicological analysis, and semantic analysis. Of particular interest is the comparative analysis of the musical and philosophical "Tai chi composition system" by Zhao Xiaoshen, the dodecaphony of A. Schoenberg and the set theory of M. Babbitt and A. Fort, which the Chinese composer considers the sources of his creativity. The novelty of the research lies in the fact that a correlation is proposed between the key categories of ancient Chinese philosophy and modern experiments in the field of musical expression. The authors managed to demonstrate the high degree of influence of Chinese philosophy on music, to clearly show that the basic postulates of ancient Chinese philosophy have been encoded in the basis of traditional Chinese music since ancient times, and in the twentieth century they were the basis of modern Chinese theory of composition, while playing a colossal role in identifying the common foundations of modern composition of the West and East, while preservation of local features of the diverse sphere of these cultures. The emergence and formation of a philosophical and theoretical system of musical composition, based on the concepts of classical Chinese philosophy, organically refracted in the latest achievements of Western music composition, emphasizes the ontological significance of these concepts for both Eastern and Western culture. And the creation of appropriate musical works undoubtedly leads to positive trends in the development of modern Chinese music and classical Chinese philosophy. (shrink)

A fundamental way in which human thought has developed has been constantly to explain the earliest "classics" that are the source of that thought. All in all, the number of such classics is not very high, their explanations are past counting. Moreover, they are constantly increasing, giving rise to an explanatory chain deriving from the classics. In the development of Chinese philosophy, this aspect is particularly noticeable, so that one can describe Chinese philosophy as a continual explanation of (...) the classics. This holds for both Confucianism and Daoism. The main classics of Daoism are the Laozi and the Zhuangzi. These two works have been constantly reread and reinterpreted throughout history. From the late nineteenth century onward, Chinese philosophy came into closer contact with Western philosophy. Foreign concepts were brought in to provide philosophers with new "insight." Some thinkers applied this new insight or these foreign concepts to the Daoist classics. In this way, they brought a new explanation of the Daoist classics and enriched the ways of interpreting the texts.1 Paving the way in this direction were Yan Fu . Zhang Taiyan , Liang Qichao , Wang Guowei , and Hu Shi. (shrink)

Jacques Lacan’s theorization of the imaginary has been regarded generally as an organic part of the crucial development of psychoanalytic theory in its post-Freudian stage. This article situates the Lacanian imaginary in the context of contemporary discussions of ‘theory after poststructuralism’, arguing that it moves radically beyond the poststructuralist terrains of deconstruction and discourse-analysis, and is able to off er new insights on various studies. Especially, it can help (re)examine some aporias in the field of Sinology. This article devotes its (...) main body to demonstrating that the Lacanian account of the imaginary is powerful in exploring the assumptions and expectations of modern Sinophone intellectual discourse. Deconstructive discourse-analysis alone is insufficient for understanding the underlying forces that have been fundamentally shaping the contours of modern Chinese intellectuality, and attention needs to be paid to the psychological dimension of Chinese thought. With the aim of tracing and interrogating these underlying forces, this article seeks to show how the fervor for discussing the ‘problem of China’ reveals a hidden psychical mechanism. (shrink)

本书以独特的视角,将孙中山建设哲学置于世界自经典物理学转向现代科学、中国从革命转向建设的新时代大视野中,进行审视。采用宏观、中观与微观相结合、自然科学与人文科学相结合、理论与实践相结合、历史与现实相结 合的方法,通过对大量史料的梳理、缕析、归纳,对现实社会的观察、调查与综合分析,而后对孙中山的以系统、开放、协调、均衡与和谐为基调的建设哲学,进行全方位、多视角的透视和深刻剖析,高度肯定其对开启中国现代 思维的历史意义,及其在中国现代化建设中的当代意义.

The mid-19th century marked a pivotal transition in Chinese society from a predominantly feudal structure to a more complex semi-colonial and semi-feudal society. This transformation was paralleled by the introduction of Western musical philosophies, including concepts of self-discipline and heteronomy, which began to permeate the Chinese cultural landscape. As these Western ideas took root, they significantly influenced the development of China's traditional vocal music, leading to a distinctive dichotomy between the musical traditions of the North and the South—epitomized (...) by the emergence of four renowned singers and four notable Xusheng in the North, and the Nantong Linggong Society and Qipai styles in the South. This paper delves into the impact of foreign musical philosophies on Chinese vocal traditions, exploring the profound synthesis of spirit and material in music philosophy. It posits that vocal music represents a unique amalgamation of human anatomical structure and the spiritual world. By examining how these philosophical influences merged with the social milieu of the time, the study reveals how modern Chinese vocal music not only encapsulated the characteristics of the era and national identity but also echoed the populace's aspirations. These interactions underscored the music's role in reflecting spiritual and philosophical undercurrents, thereby laying a foundational stone for the resurgence of national vocal music in contemporary times, imbued with both secular and sacred resonances. (shrink)

In Western discourse the dominant theme of the natural theory of knowledge but understanding of the subject is largely independent of the external world . Chinese traditional theory of knowledge can be called the theory of knowledge relationship, because they concerned the theme of relationships. This applies not only to negate the concept of an entity's overall theory of knowledge, but also for many advocates in understanding the subject and make a strict distinction between the object to understand the (...) modern theory. In this regard, traditional Chinese and Western knowledge to make a comparative analysis of the theory may be regarded as a solution to the nature of human understanding and perception of reality useful way certain fundamental questions. The complementary relation between reality and comprehension, between the given and recognition, as manifested in the context of elaborating fundamental epistemological paradigms, obliges us to address a humor of additional problems in connection with specific aspects of traditional organization and disciplinary functions, the semantic structures of texts, and, above all, their implicit axinlogical systems. The subject of the naturalistic epistemologies that prevailed in Western discourses was the external world , which was to a great extent independent from the subject of comprehension. Traditional Chinese theories of knowledge can be called relational epistemologies, because the subjects they refer to are relations. This applies not only to radical holistic epistemologies, which denied the notion of substance, but also to a number of contemporary theories which advocate a strict division between the subject and object of comprehension: In this respect, a comparative analysis of traditional Chinese and Western epistemological theories might, despite the general problematic of such cultural comparisons, prove to be a useful tool for resolving certain elementary questions about the nature of human comprehension and recognition of reality. (shrink)

This article presents the results of a study of both Western and Far Eastern narratives of philosophical cosmology. The task of the study was to analyse the essential characteristics of philosophical cosmology in both Western and Far Eastern paradigms. This was made possible by clarifying the distinction between astronomy and cosmology, on the one hand, and philosophy and philosophical cosmology, on the other. The Greek word “??sµ??” is both etymologically and semantically different from the concept of “space.” If space has (...) only one characteristic, it is an extension, and then the cosmos, being a phenomenon that is not static but dynamic, has internal forces and a movement towards selforganisation and harmonisation. A person does not live in space, but in the world; such is the point of view of philosophical cosmology, which means that different cultures may have their own cosmology, which will need to be different. It is in this difference of philosophical cosmologies that the richness of philosophy is seen; by studying other cosmological worldviews, one can better understand one’s own. Scholars, including Weimin Sun, Robert Cummings Neville, and others, agree on the need to intensify interest in Chinese cosmology and its basic concepts. One such concept is Zhonghua. Modern Chinese philosophy is a combination of Marxist philosophy, traditional Chinese philosophy, and Western philosophy. One of the tasks of a modern researcher in China is to find possible points of contact, and common features in order to demonstrate the possible well-functioning cooperation of these currents. In addition, common features are found primarily in cosmology. (shrink)

This article presents the results of the authors’ research on cosmological and philosophical narratives related to the personality of Lady Xian and her cultural heritage, and on their function in the contemporary cultural practices of Guangdong Province and the whole modern Chinese culture. The authors systematise Lady Xian’s corpus of cosmological and philosophical narratives, reconstruct Lady Xian’s main cosmological concepts and philosophical ideas, and reveal their specific features as well as their differences with Western cosmology and with cosmological (...) narratives in Western culture. The authors show that Lady Xian’s philosophical and cosmological ideas function as the masterplot of modern Chinese culture, which comprises such essential components of China’s international cultural policy as cultural identity, cooperative attitudes to other cultures, the dissemination of Chinese traditional culture in the world, peaceful coexistence, and soft power. The authors argue that Lady Xian’s cosmological concepts are an essential component of the implementation of the cultural aspects of China’s Belt and Road Initiative and that they can be used as an effective and helpful tool in the spread of modern Chinese culture in European countries. The article concludes that Lady Xian’s cosmological concepts are an essential method for deepening the understanding of China’s international cultural policy and China’s Belt and Road Initiative in European countries. In addition, Lady Xian’s culture can be used as a counter-narrative in overcoming some negative stereotypes about China’s international cultural policy and China’s Belt and Road Initiative present in the information space of European countries. (shrink)

Li Zehou belongs to the most well-known and influential contemporary Chinese philosophers of our time. Since he is one of the exiled intellectuals, his work has also acquired a wide readership outside China. Working mostly in the fields of classical Chinese philosophy and Chinese aesthetics, he dedicated himself to the task of finding a suitable and sensible way of harmonizing past and present, tradition and modernity, China and the West. Hence, he attempted to create a synthesis between (...) early Marxist and classical Confucian discourses. The present article offers a critical analysis of these attempts, focusing upon some significant methodological problems underlying such approaches. The author aims to explain them in the framework of the methodology of intercultural research. Because in China, the problem of connecting Confucian and Marxist thought is presently a much discussed and very topical issue, the article also represents a contribution to the clarification of this relevant question. (shrink)

The essence of Chinese modernization is fundamentally about human development. This process unfolds within the dialectical interaction where individuals shape society and are in turn shaped by it. The new path of Chinese modernization challenges the prevailing logic of modern capitalism by fostering the emergence of the "real human," recognizing and reinforcing the masses' role as the primary agents in creating, enjoying, and evaluating values. These values are integral to the fabric of societal development, aligning with inclusive, (...) autonomous, and comprehensive growth. Crucially, this pathway transcends mere economic metrics, aspiring towards a value framework rooted in post-developmental goals such as peaceful advancement, shared prosperity, and high-quality development. In this context, the value activities on this new road are guided by a philosophical and, significantly, a religious ethos that emphasizes holistic development, resonating with themes of moral and spiritual growth. This abstract offers a perspective where the value philosophy intrinsic to Chinese modernization is not only a secular agenda but is deeply interwoven with spiritual dimensions that reflect broader, universally resonant themes in religious philosophy. (shrink)

A fundamental way in which human thought has developed has been constantly to explain the earliest "classics" that are the source of that thought. All in all, the number of such classics is not very high, their explanations are past counting. Moreover, they are constantly increasing, giving rise to an explanatory chain deriving from the classics. In the development of Chinese philosophy, this aspect is particularly noticeable, so that one can describe Chinese philosophy as a continual explanation of (...) the classics. This holds for both Confucianism and Daoism. The main classics of Daoism are the Laozi and the Zhuangzi. These two works have been constantly reread and reinterpreted throughout history. From the late nineteenth century onward, Chinese philosophy came into closer contact with Western philosophy. Foreign concepts were brought in to provide philosophers with new "insight." Some thinkers applied this new insight or these foreign concepts to the Daoist classics. In this way, they brought a new explanation of the Daoist classics and enriched the ways of interpreting the texts.1 Paving the way in this direction were Yan Fu (1853-1921). Zhang Taiyan (1869-1936), Liang Qichao (1873-1929), Wang Guowei (1877-1927), and Hu Shi (1891-1962). (shrink)

Offers new perspectives on modern Chinese political thought.

An investigation into the reasons for the inclusion and exclusion of Chinese and Indian philosophical thought in 17th-and-18th-century Europe.

Drawing on ancient texts and modern interpretations, this work explores the foundations for war in China’s strategic culture-- Shih , Li , and Tao . Shih theory bases strategy on enemy intent, in contrast to Euro-American Li strategies based on forces. The work uses Shih theory to explain the anomalies that continue to perplex Euro-American observers in modern China’s uses of force.

The article reveals ideological-theoretical, methodological, and politico-ideological basic principles for an adequate analysis of the specifics of modern Chinese (Sinicized) Marxism. The attributive features of modern Chinese Marxism (Marxism with Chinese specifics (the adaptation of Marxism to the Chinese Context, Sinicized Marxism), as the most effective version in world history for correcting and modernizing the axiomatics of the Marxist-Leninist theoretical model of social development, as well as improving the ideology of the ruling Communist Party (...) in order to increase the effectiveness of its domestic and foreign state policies, have been characterized by means of concrete-historical and systematic comparative analysis of the ideational grounds and basic socio-philosophical postulates, political and ideological prescriptions of the program documents of the Communist Party of the Soviet Union and the Communist Party of China. Within the framework of this study, special attention has been paid to highlighting the essence and features of the Soviet and Chinese strategy of socialist construction, created to implement Marxist socialist and communist projects, as well as revealing the scientific evaluation of the differences between the political doctrines of the CPSU and the CPC in the interpretation of objective logic (the duration of stages, goals, and objectives of fundamental economic, social, political, and cultural transformations) of the process of constructing high-level development socialism ("developed socialism") and the further progressive movement of such a society to the phase of communism. (shrink)

During the last decades of the previous century, the rebirth and the modernization of classical Confucianism gained increasing relevance. These tendencies have manifested themselves in a clearest and most influential way in the current of Modern New Confucianism. The representatives of this stream of thought aimed to elaborate upon a new ethical model of specifically Chinese modernity based upon traditional values that could in a renewed form meet the requirements of the new era. They aimed to preserve (...) class='Hi'>Chinese cultural identity while at the same time making their own original contributions to the development of a philosophical and theoretical dialogue between Euro-American and Chinese cultures. In this context, it is important to ask the question whether a model of modernization that is rooted in traditional Confucianism is truly capable of generating a non-individualistic version of modernity. Following this supposition, and focusing upon the works of the so-called “Second Generation” of Modern New Confucianism, this article aims to demonstrate that the alleged relation between modernity and individualism, which was almost exclusively seen as self-evident and undeniable by the Western modernization theories, is actually a result of Western historical paradigms. (shrink)

Thought of the people in modern China has experienced three different stages of historical evolution: the Opium War to Sino ideology before people began to shake the stage; Hundred-dimensional people thought of the decay phase of the new era; people during the 1911 Revolution and the demise of political ideology end of life stage. There are three characteristics of its evolution: First, the thought of the people has always been the evolution of the principal contradiction in Chinese society (...) with modern developments and changes linked; Second, the democratic ideas of development in modern China, and indeed the people of the gradual collapse of the disintegration of the ideological and theoretical system, functional the process of shrinking role; Third, the evolution is always thought of the people and the ruling class and the advanced Chinese people's ideals and beliefs, linked to theory and practice. The waning stage, which lasted from the Opium Wars until the time before the Sino-Japanese war . The declining stage, during the year of the Reform Movement of 1898. The decaying stage, during the year of The Revolution of 1911. There are three features of their decay: They were interwoven with the escalation of the principal social problem of modern China. The development of democracy in modern China contributed to the gradual collapse of these ideologies. The decline of these ideologies was interwoven with the ideals, beliefs, theories, and practices of the ruling class and progressive Chinese people. (shrink)

The debate over the existence of a “public sphere” in China’s Late Qing/Early Republican era began nearly three decades ago, but it has yet to generate a special socio-cultural review on the “Confucian social imaginary” of the Chinese people. The article builds on existing “economic-political approach” and “idea-communication approach” to argue decisive factors hindering the development of a Habermasian “public sphere.” These includes (1) people’s traditional-collectivist lifestyle, (2) lack of understanding of “universal equality,” (3) conservative self-positioning during social transition, (...) (4) regionalist attitude toward outsiders, (5) lack of access to Enlightenment ideas, (6) disregard for parliamentary systems, and (7) ignorance of the rule of law. (shrink)

This inclusive, cross-cultural study rethinks the nexus between engineering, development, and culture. It offers diverse commentary from a range of disciplinary perspectives on how the philosophies of today’s cultural triumvirate—American, European and Chinese—are shaped and given nuance by the cross-fertilization of engineering and development. Scholars from the humanities and social sciences as well as engineers themselves reflect on key questions that arise in this relational context, such as how international development work affects the professional views, identities, practice and ethics (...) of engineers. The first volume to offer a systematic and collaborative study that cuts across continental boundaries, the book delineates the kinds of skills and competences that tomorrow’s engineering success stories will require, and analyzes fascinating aspects of the interplay between engineering and philosophy, such as how traditionally Chinese ways of thinking can influence modern engineering practice in the world’s most populous country. China’s problematic mix of engineering woes and wonders, from the high-profile crash on its high-profile rail network to its ‘bird’s nest’ Olympic stadium, adds to the urgency for reform, while Europe’s Enlightenment-informed legal frameworks are contrasted with Chinese mechanisms in their governance of the field of nanotechnology, a crucial element of future technical evolution. Fascinating and compelling in equal measure, this volume addresses one of the topics at the leading edge of humanity’s quest to survive, and to thrive.​. (shrink)

本书考察了中国近代思想中的“主义”“未来”“自我”、时间观等议题，触及近代中国心灵世界的革命与失落、启蒙与困扰，及其与现实政治和社会运动间千丝万缕的复杂联系。.

In contemporary Chinese art the national traditions and modern trends of the art world are especially relevant. Since the 1980s, in the works of a number of authors, interest began to manifest itself in the techniques of silk work, which was characteristic of ancient and medieval painting on scrolls, which was later replaced by more accessible drawings on paper. At the present stage, such painting has reached its heyday and is highly appreciated in the art market. The most (...) famous masters engaged in silk painting are Mu Yilin and Dong Wenzheng. The analysis of their creations allows us to see how the artists discovered the expressive possibilities of this material, including its transparency, refraction, color and tone saturation. The object of attention is the Chinese tradition of painting on silk, and the subject is the features of its development at the beginning of the XXI century on the example of the work of famous artists and the options they take into account in the compositions of techniques, figurative structure and expressive means of the old masters. The purpose of the article is to identify the main themes and artistic means that modern artists use in their silk works, as well as the option of integrating an ethno-cultural component into their work. (shrink)

Impossible de considérer la promotion, l’essor et le développement des idées libérales en Chine au xx e siècle sans prendre en compte la figure de Hu Shi (1891-1962) et l’influence que son œuvre exerça. Pendant toute sa vie intellectuelle, Hu Shi se tint au premier rang des intellectuels chinois désireux de moderniser leur pays. Parti se former aux États-Unis très tôt, il concentra ses recherches sur les (r)évolutions littéraires et entreprit d’analyser l’histoire de la philosophie chinoise avec les méthodes scientifiques (...) occidentales. Il entendait non seulement changer les façons de parler et d’écrire dans le monde académique, mais encore les styles de pensée et de vie au sein de la population chinoise. Il devint l’un des plus prestigieux intellectuels de la Chine moderne, en s’engageant activement dans la vie politique. Il poursuivitl’idéal d’une « bonne gouvernance », même en régime de parti unique. L’invasion par le Japon interrompit ses efforts et la guerre civile le mit en difficulté, quoiqu’il ait aidé dans une certaine mesure à restaurer l’autorité d’une administration centrale indispensable à un pays en voie de développement au territoire immense et à la population énorme : les efforts à déployer pour le moderniser vite et fort sont à cette mesure. Hu Shi dut quitter la Chine continentale. Dans les dernières années de sa vie, il fut un symbole de la relation entre les États-Unis et le régime du Kuomintang à Taïwan, mais nombre de ceux qu’il avait formés et qui étaient restés en Chine continentale critiquaient sa position, au sein de la communauté académique. Or Hu Shi prit lui-même ses distances avec le Kuomintang (KMT dans cet article), en levant toujours haut la bannière du libéralisme et d’une « Chine libre ». Classification JEL : B13, B31, N25, P26. (shrink)

Modern-contemporary transformation of western philosophy -- Postmodernism and tendencies of contemporary philosophy -- Present philosophical tendencies : a comparative study of Marxist and contemporary Western philosophy -- Modern-contemporary transformation of Western philosophy and changes of ideas in morality and value -- Modern-contemporary transformation of Western philosophy and changes of Western religion and its philosophy -- A reflection on "humanism" and "philosophical trend in humanism" -- Market economy and moral theory of pragmatism -- The sixty-year samsara of studies (...) on pragmatism and the road of cultural development in China : the state of studies on Western philosophy in China -- Researches in contemporary Western philosophy under winds and rains : philosophy and modernization -- Western philosophical trends and Chinese modernization -- Market economy, civil society, individuality, and modernization : moral predicament and reconstruction in contemporary China -- Globalization and fusion of )rient-Western philosophy and culture. (shrink)

This book treats Chinese philosophy today as a global project, presenting the work of both Chinese and Western philosophers.

According to Marxist philosophy, everything in the world is universally connected and in perpetual motion. Chinese society has gone through a long history of civilizational development. Since the modern era (1840-1919), great changes have taken place in the civilizational development of China. The transformation of social forms depends on the transformation of culture, and the approximation of culture to modernity is a prerequisite for the modernization of society. Thus, the development of society inevitably causes changes in art and (...) culture; and vice versa, the progress of art and culture, in turn, contributes to the progress of society. A clear and complex line has been traced in the development of Chinese painting over the centuries: from a high degree of integration to gradual differentiation leading to conflict, and then to integration. The development of Chinese painting as a whole shows a transformational trend from tradition to modernity, developing in a tortuous way. In this paper, a combination of research methods is used for research, mainly documentary research, descriptive research, comparative research and case study. Considering the features and trends of Chinese painting at different stages of development, we can more accurately judge the direction of development of modern Chinese painting and find ways to integrate tradition and modernity. (shrink)