David Bourget (Western Ontario)
David Chalmers (ANU, NYU)
Rafael De Clercq
Jack Alan Reynolds
Learn more about PhilPapers
Frontiers of Philosophy in China 6 (4):585-608 (2011)
Chinese culture is neither the first problematic thinking (analogy) claimed by the authors of Anticipating China , nor the second one (logical inference). On the one hand, analogies are one of the most remarkable aspects of Chinese thinking, while on the other hand, Yin-Yang, Dao and Fo are all universal codes that could neither be reached by analogy nor by logical inference. In fact, both the first and second problematic thinking share the same world view, taking the world as a composite, and the difference lies merely in whether the components are irreplaceable particulars or substitutable elements. Both build their knowledge on the components and how they combine. In the terms of this paper, both systems are constructed with spatially definable forms, real or nominal. The highest codes in Chinese culture are not built upon the physical properties of an object, and could never be found by analysing the object, physically or logically. Yin-Yang, Dao and Fo are names without form, and thus are thinking modes that cannot be described by a spatial concept. They are non-structural systems and a way of formless thinking.
|Keywords||form formless name-differentiation thinking in form formless thinking|
No categories specified
(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
No references found.
Citations of this work BETA
No citations found.
Similar books and articles
Tillmann Vierkant (2012). What Metarepresentation is For. In Brandl Beran (ed.), The Foundations of Metacognition. Oxford University Press. 279.
Shuren Wang (2009). The Roots of Chinese Philosophy and Culture — an Introduction to “ Xiang ” and “ Xiang Thinking”. Frontiers of Philosophy in China 4 (1):1-12.
Jude Chua Soo Meng (2005). The Nameless and Formless Dao as Metaphor and Imagery: Modeling the Dao in Wang Bi's Laozi. Journal of Chinese Philosophy 32 (3):477–492.
Wu Kuang-ming (2010). “Let Chinese Thinking Be Chinese, Not Western”: Sine Qua Non to Globalization. Dao: A Journal of Comparative Philosophy 9 (2):193-209.
I. Devisch (2011). Nancian Virtual Doubts About 'Leformal' Democracy: Or How to Deal with Contemporary Political Configuration in an Uneasy Way? Philosophy and Social Criticism 37 (9):999-1010.
William Frawley (2002). Inner Speech and the Meeting of the Minds. Behavioral and Brain Sciences 25 (6):686-687.
Wang Shuren & Zhang Lin (2009). The Roots of Chinese Philosophy and Culture — An Introduction to "Xiang" and "Xiang Thinking". Frontiers of Philosophy in China 4 (1):1 - 12.
Yiu-ming Fung (2010). On the Very Idea of Correlative Thinking. Philosophy Compass 5 (4):296-306.
Hye-Kyung Kim (2007). Aristotle on Substance and Unity. The Proceedings of the Twenty-First World Congress of Philosophy 10:79-91.
Tim Lewens (2009). What is Wrong with Typological Thinking? Philosophy of Science 76 (3):355-371.
Deborah Frisch (2000). The Tao of Thinking. Behavioral and Brain Sciences 23 (5):672-673.
J. A. McWilliams (1950). Formless Matter and Communism. New Scholasticism 24 (2):136-145.
Guorong Yang (2008). Names and Words in the Philosophy of Zhuangzi. Frontiers of Philosophy in China 3 (1):1-26.
Added to index2011-11-18
Total downloads14 ( #122,731 of 1,140,004 )
Recent downloads (6 months)1 ( #157,514 of 1,140,004 )
How can I increase my downloads?