David Bourget (Western Ontario)
David Chalmers (ANU, NYU)
Rafael De Clercq
Jack Alan Reynolds
Learn more about PhilPapers
Asian Philosophy 20 (1):79-96 (2010)
The theoretical work of European and American structuralism has produced a number of important elements which have resulted in (especially with respect to certain new, fundamental approaches in semantics, philosophy and methodology) essential shifts in the modes of thinking in the humanities, and in the cultural and social sciences. Despite these shifts, Western discourses have still not produced any integral, coherent structural model of epistemology. The present article intends to show that such a model can be found in the pan-structural epistemology of the modern Chinese philosopher Zhang Dongsun (1886?1973), and that the crucial, theoretical underpinnings of such models were developed much earlier in the history of Chinese thought, given that the bases of a structural approach to comprehension had already been established in ancient Chinese philosophy. This paradigmatic foundation (the concept li) was further developed and elaborated by various Chinese philosophers in later centuries as a crucial feature of the classical Chinese logic of binary analogies. The article also points out that the central binary concept of the Neo-Confucian tradition (i.e. the concept of structure and creativity; li and qi) has generally been interpreted as a dualism of idea and matter by Euro-American sinologists. However, such interpretations have overlooked an important feature of traditional, structurally determined Chinese onto-epistemology
|Keywords||No keywords specified (fix it)|
|Categories||categorize this paper)|
Setup an account with your affiliations in order to access resources via your University's proxy server
Configure custom proxy (use this if your affiliation does not provide a proxy)
|Through your library|
References found in this work BETA
A. C. Graham (1978). Later Mohist Logic, Ethics, and Science. School of Oriental and African Studies, University of London.
Citations of this work BETA
No citations found.
Similar books and articles
Shu-hsien Liu (1971). The Contemporary Development of a Neo-Confucian Epistemology. Inquiry 14 (1-4):19 – 40.
Fang Zhao-hui & David R. Schiller (2002). A Critical Reflection on the Systematics of Traditional Chinese Learning. Philosophy East and West 52 (1):36-49.
Zhenyu Zeng (2011). Semantic Criticism: The “Westernization” of the Concepts in Ancient Chinese Philosophy—A Discussion of Yan Fu's Theory of Qi. Frontiers of Philosophy in China 6 (1):100-113.
Chad Hansen (1992). A Daoist Theory of Chinese Thought: A Philosophical Interpretation. Oxford University Press.
Keqian Xu (2010). Chinese “Dao” and Western “Truth”: A Comparative and Dynamic Perspective. Asian Social Science 6 (12):8.
Jinmei Yuan (2006). The Role of Time in the Structure of Chinese Logic. Philosophy East and West 56 (1):136-152.
Shuguang Zhang (2010). The Renaissance of Traditional Chinese Learning. Frontiers of Philosophy in China 5 (2):237-254.
Zailin Zhang (2009). Theories of Family in Ancient Chinese Philosophy. Frontiers of Philosophy in China 4 (3):343-359.
Jana S. Rosker (2011). Traditional Chinese Thought: Philosophy or Religion? Asian Philosophy 19 (3):225-237.
Haiming Wen (2011). Continuity of Heart-Mind and Things-Events: A Systematic Reconstruction of Neo-Confucian Epistemology. Asian Philosophy 21 (3):269 - 290.
Added to index2010-05-07
Total downloads22 ( #77,906 of 1,101,120 )
Recent downloads (6 months)1 ( #290,780 of 1,101,120 )
How can I increase my downloads?