As a non-dualistic but holistic and harmonious way of thinking, Chinese Yin-Yang Thinking can make great contributions to the contemporary dialogue between science and religion, especially in its emphasis on interdependence, mutual complementarity, and mutual transformation. It can help us understand the complex and multifaceted relationship between science and religion, and provides a middle way to move beyond the impasse between scientism and religious fundamentalism. This paper explores the following three contributions that Yin-Yang Thinking can make to the contemporary dialogue (...) between science and religion: 1. Yin-Yang Thinking can help deconstruct the dichotomy between science and religion by showing the interpenetration between them; 2. Yin-Yang Thinking can help promote synergy between science and religion by showing how they can complement and learn from each other; 3. Yin-Yang Thinking can help establish a partnership between science and religion in order to create an ecological civilization. The paper also explores the question of why such a valuable philosophical concept has been suppressed in China for almost a century. (shrink)

The Second Enlightenment is a deep reflection and an immanent transcendence of the first Enlightenment (17th and 18th centuries). Although the great achievements of the first Enlightenment cannot be denied, its limits are increasingly being exposed. Among the many limitations of the Enlightenment, the suppression of beauty in general and natural beauty in particular is one of its main drawbacks, caused by its blind worship of reason and the domination of a modern mechanistic worldview. The suppression of beauty and natural (...) beauty has produced destructive consequences which are responsible for the ecological, social, and spiritual crisis facing us today. In order to prevent ecological catastrophes and create an ecological civilization, a second Enlightenment whose core concept is beauty is needed. The Second Enlightenment challenges us to rethink the value and importance of beauty and natural beauty, and regards beauty as the aim of the universe, as well as of ecological civilization. In this sense, the Second Enlightenment can be seen as an aesthetic Enlightenment which not only helps us to resist consumerism, guard spiritual dignity, nurture our souls, find a sense of belonging, and lead a poetic life, but also helps Chinese society to overcome a defiant attitude toward rural civilization and farmers, and eventually to remove the Great Wall between city and country. (shrink)

Environmental ethics is a major topic of discussion and enactment in China. The government is committed to work toward an “ecological civilization,” a society in which concerns for a healthy natural environment are interwoven with concerns for a healthy human society and healthy human relations with nature. Whereas in the United States concern for the environment is rarely consciously philosophical, Chinese history has made people aware that philosophy underlies and shapes public policy. Whitehead’s thought has been welcomed as a way (...) of clarifying and supporting the commitment to ecological civilization, which has been strongly reemphasized by President Xi. It also helps in reviving and incorporating classical Chinese thought without threatening the great advances China has made in science. This organic thinking has expressed itself in government policy in shifting from the industrialization of agriculture to support for eco-villages and in dethroning GDP as the measure of progress. The interest in Whitehead is expressed by thirty-six universities setting up Centers for Process Studies, extensive discussion of a process book—Organic Marxism—and numerous other publications. (shrink)

This book offers a uniquely process relational oriented Chinese approach to inter-religious dialogue called Chinese Harmonism. The key features of Chinese harmonism are peaceful co-existence, mutual transformation, and openness to change. As developed with help from Whiteheadian process thought, Chinese harmonism provides a middle way between particularism and universalism, showing how diversity can exist within unity. Chinese harmonism is open to similarities among religions, but it also emphasizes that differences among religions can be complementary rather than contradictory. Thus Chinese harmonism (...) implies an attitude of respect for others and a willingness to learn from others, without reducing the other to oneOCOs own identity: that is, to sameness. By emphasizing the possibility of complementariness, a process oriented Chinese harmonism avoids a dichotomy between universalism and particularism represented respectively by John Hick and S. Mark Heim, and will make room for a genuine openness and do justice to the culturally and religiously OC other.OCO. (shrink)

Whitehead acknowledged that 'the philosophy of organism seems to approximate more to some strains of.Chinese thought.' Some scholars have attempted to explore this relationship and its implications. The Beijing Conference provided a good forum for interested and engaged scholars to address each other directly, in an atmosphere of mutual regard and respect. The ongoing scholarly work on process thinking in China is impressive. It is the editors' conviction that the publication of this book in English will promote international discussion of (...) the themes and issues herein set forth. This should contribute significantly to the broader discussion between West and East, so important in this age of cultural globalization. Contributors: John B Cobb, Jr, David R Griffin, Catherine Keller, Meijun Fan, Ronald Phipps, Joseph Grange, George Derfer, Wang Shik Jiang, Brook Ziporyn, Michel Weber, Wenyu Xie, HUAN Huogui, Zhihe Wang, HAN Zhen LI Shiyan, ZHANG Nini. (shrink)

This Whiteheadian Dialogue explores a fresh and important cross-elucidatory path: What have we, and what can be learned from a dialogue with Eastern worldviews?

本书介绍的内容包括:全球化与后现代性、后现代思潮与全球化生态、后现代性与全球文化、全球化时代的后现代主义。.

Di er ci Qimeng (The second Enlightenment), by Wang Zhihe and Fan Meijun, is a timely book in Chinese about constructing a philosophical and practical way to contend with China's postmodernization. It combines Whitehead's process philosophy with a focus on Chinese modernity in order to map out a desirable postmodern society. It addresses the problem on several dimensions from policy making to basic value systems. The range of themes can be seen from the topics of the book's twelve (...) chapters: (1) Reverence for Land—Toward a Constructive Postmodern Agriculture; (2) Becoming Fully Human—Toward a Postmodern Organic Education; (3) Survival of the Harmonious-Toward a Constructive Postmodern Harmonious Culture; (4) Beauty .. (shrink)

Zhihe Wang (Wang Zhihe in Chinese order) is the primary mover of process thought in China today. While John B. Cobb Jr. and David Griffin are poster scholars of the movement, it is Wang who makes things happen, from the Process Academies to international conferences on topics ranging from ecological civilization to education. At my last count, there were six “Whitehead Wisdom Education Kindergartens” in Beijing. While Wang Zhihe has contributed to three other (...) books in the Ontos Verlag Process Thought series, this is his first monograph there, and it is a valuable contribution. While I want to survey the flow of the book, it is the concluding chapters that I think especially warrant our attention, for .. (shrink)

Engineering failure investigations seek to reconstruct the actual causes of major engineering failures. The investigators need to establish the existence of certain past events and the actual causal relationships that these events bear to the failures in question. In this paper, I examine one method for reconstructing the actual causes of failure events, which I call "feature dependence". The basic idea of feature dependence is that some features of an event are informative about the features of its causes; therefore, the (...) investigators can use the features of a known failure event to reconstruct details of its causes. I make explicit the structure of feature dependence and the evidential basis of its key premises, and show how feature dependence works in the investigation of the American Airlines Flight 191 accident. (shrink)

Noted logician and philosopher addresses various forms of mathematical logic, discussing both theoretical underpinnings and practical applications. After historical survey, lucid treatment of set theory, model theory, recursion theory and constructivism and proof theory. Place of problems in development of theories of logic, logic’s relationship to computer science, more. Suitable for readers at many levels of mathematical sophistication. 3 appendixes. Bibliography. 1981 edition.

本书按文章的相关相近性质分为三卷:第一卷的主要内容是专著美感教育研究和有关美学美育,现实美,自然美诸问题的文章;第二卷既有论述马克思主义经典作家关于悲剧,艺术的不朽魅力和美的规律等方面的思想的文章,又 有探讨我国古代美学思想,特别是音乐美学思想的文章,还有评述马克思主义美学家蔡仪美学思想的一组文章;第三卷的主要部分是探讨体育与美育的关系以及体育运动美的特点,种类和欣赏等问题的论著,还有关于社会主义文 学与人道主义,与人情,与意识形态性等的关系的文章.

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.

本書採取史論結合的研究方法，堅持邏輯與歷史統一的原則，從儒學發展史的角度及易學哲學的高度，提煉出陳法哲學思想研究的若干重要命題，並以此為基礎展開系統研究；同時注重研究的學理性，緊密貼近陳法思想的本原， 既深入挖掘陳法哲學思想豐富的內涵，又充分展現其獨特個性色彩。本書使陳法哲學思想的原貌得以完整呈現，為系統研究中國易學和儒學發展史，為進一步深入研究貴州地方思想文化，提供有益參考和借鑒。.

Too often Buddhism has been subjected to the Procrustean box of western thought, whereby it is stretched to fit fixed categories or had essential aspects lopped off to accommodate vastly different cultural norms and aims. After several generations of scholarly discussion in English-speaking communities, it is time to move to the next hermeneutical stage. Buddhist philosophy must be liberated from the confines of a quasi-religious stereotype and judged on its own merits. Hence this work will approach Chinese Buddhism as a (...) philosophical tradition in its own right, not as an historical after-thought nor as an occasion for comparative discussions that assume the west alone sets the standards for or is the origin of philosophy and its methodologies. Viewed within their own context, Chinese Buddhist philosophers have much to contribute to a wide range of philosophical concerns, including metaphysics, epistemology, ethics, philosophy of language, philosophy of mind, and philosophy of religion, even though Western divisions of philosophy may not exhaust the rich contents of Chinese Buddhist Philosophy. (shrink)