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Chen Lai [18]Cheng-Chung Lai [6]Cheng‐Chung Lai [4]
  1.  45
    On The Universal and Local Aspects of Confucianism.Chen Lai - 2005 - Frontiers of Philosophy in China 1 (1):79-91.
    To counter the tendency of making Confucianism "localized" and thereby turning Confucianism research into research of local social history, the author criticizes this tendency and thinks it is unilateral to emphasize or stress the importance of a small unit's locality, but ignore the oneness of the distribution of Confucianism and the universality of Confucian thought. The thesis emphasizes that the main schools of Confucianism in the Song and Ming Dynasties are all not local ones and cannot be reduced to reflections (...)
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  2.  37
    “After-Sage” Life Pursuits: The Ethical Meaning of Feng Youlan's Xin Shixun.Chen Lai - 2007 - Frontiers of Philosophy in China 2 (3):363-378.
    Feng Youlan’s Xin Shixun 新世训 (New Treatise on the Way of Life) written in the late 1930s differed from traditional moral teachings because it focused on nonmoral life lessons and how to virtuously pursue success. It advanced an interpretation of traditional virtues as life lessons for young people, so that these virtues could transform an individual life in modern society. Thereby the morals of ancient sages could transfer to the modern, individual, and morality. The problem is just how the ideals (...)
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  3.  21
    Braudel's Concepts and Methodology Reconsidered.Cheng-Chung Lai - 2000 - The European Legacy 5 (1):65-86.
  4.  30
    The Concepts of Dao and Li in Song—Ming Neo-Confucian Philosophy.Chen Lai - 1999 - Contemporary Chinese Thought 30 (4):9-24.
    My friends, what I intend to do here is not simply to present a thesis. Rather, I will follow the main subject of this seminar, namely "The Possibilities and Questions in the Teaching and Transmitting Chinese Philosophy," concentrating in this lecture on the core concepts of neo-Confucianism.
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  5.  22
    Receptions of the Wealth of Nations.Cheng‐Chung Lai - 1996 - The European Legacy 1 (7):2069-2083.
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  6.  20
    Braudel's Memories of the Mediterranean.Cheng-Chung Lai - 2002 - The European Legacy 7 (2):225-228.
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  7.  23
    Braudel's Grammar of Civilizations.Cheng‐Chung Lai - 1998 - The European Legacy 3 (3):80-88.
  8.  20
    Two Biographies on Braudel.Cheng‐Chung Lai - 1998 - The European Legacy 3 (3):89-92.
    Fernand Braudel. By Giuliana Gemelli. (Paris: Editions Odile Jacob, 1995), 376 pp. Braudel. By Pierre Daix. (Paris: Flammarion, 1995), 565 pp.
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  9.  7
    An Elementary Discussion of a Number of Questions Concerning "Chinese Philosophy".Chen Lai - 2005 - Contemporary Chinese Thought 37 (1):34-42.
  10.  9
    "Ru": Xunzi's Thoughts on Ru and Its Significance.Chen Lai & Yan Xin - 2009 - Frontiers of Philosophy in China 4 (2):157 - 179.
    No Matter What the original meaning of "Ru" was, looking at it from the perspective of the history of philosophy, the image of "Ru" as portrayed by other schools in the Warring States period was infused with the characteristics of Confucianism of that time. The self-understanding of Warring States Confucians expressed by their employment of the character "Ru" clearly displayed Ru's character as well as the main points of the Ru school, namely Confucianism. In particular, the words and thoughts of (...)
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  11.  13
    The Basic Character of the Virtue Theory of Mencius' Philosophy and Its Significance in Classical Confucianism.Chen Lai - 2013 - Frontiers of Philosophy in China 8 (1):4-21.
  12.  8
    Practical Wisdom in Confucian Philosophy.Chen Lai - 2015 - Journal of Philosophical Research 40 (Supplement):69-80.
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  13.  11
    Modern Chinese Thought: A Retrospective View and a Look Into the Future.Chen Lai - 1993 - Contemporary Chinese Thought 24 (3):3-24.
    At one time, modern historians had come to be accustomed to using the paradigm of "Western challenge-Chinese response" to describe the development of modern China since the Opium War. However, in the past few decades, some scholars have begun to offer a very different opinion and argument. This is not only because Arnold J. Toynbee's "challenge and response" theory has continued to be repeatedly criticized and examined in a more unfavorable light, but also because people have come to believe that (...)
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  14.  10
    Arguing for Zisi and Mencius as the Respective Authors of the "Wuxing" Canon and Commentary Sections, and the Historical Significance of the Discovery of the Guodian "Wuxing" Text.Chen Lai - 2011 - Contemporary Chinese Thought 43 (2):14-25.
  15.  16
    Radicalism in the Cultural Movements of the Twentieth Century.Chen Lai - 1998 - Contemporary Chinese Thought 29 (4):5-28.
    Culture is not a constant and unchanging entity. It is the process and entirety of change in time and space. Hence, at any time, culture is in motion and, in this sense, the historical course of China's culture throughout the twentieth century may be said to have been an enormous process of cultural movement. However, the term "cultural movements," as generally discussed, always refers to a specific socio-cultural process that takes place and ends within a given time and space, possesses (...)
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  16.  13
    A Study of the Bamboo "Wuxing" Text and Zisi's Thought.Chen Lai - 2011 - Contemporary Chinese Thought 43 (2):34-69.
  17.  9
    Brief Notes on the Bamboo "Wuxing" Sections and Sentences.Chen Lai - 2011 - Contemporary Chinese Thought 43 (2):26-33.
  18.  11
    A Study of the Philosophy of the Silk "Wuxing" Text Commentary Section and a Discussion of the Silk "Wuxing" Text and Mencius's Philosophy.Chen Lai - 2011 - Contemporary Chinese Thought 43 (2):70-107.
  19.  11
    Research in Chinese Traditional Studies: Hard-Pressed in the 1990s.Chen Lai - 1998 - Contemporary Chinese Thought 29 (4):35-49.
    On August 16, 1993, the People's Daily devoted an entire page to a signed article entitled "Traditional Chinese studies quietly on the rise at Yanyuan" [Yanyuan is the name of the ancient park in the northwestern suburbs of Beijing, where Beijing University is currently located.—Tran.]. Based on the first volume of Guoxue yanjiu , which was edited and published by the Beijing University Chinese Traditional Cultural Studies Center, the article carried a report on the current status and results of studies (...)
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  20.  4
    Studying Chinese Philosophy : Turn-of-the-Century's Challenges.Chen Lai - 2005 - Revue Internationale de Philosophie 2:181-198.
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  21.  3
    "New Lixue" Metaphysics: Examination and Critique.Chen Lai - 1994 - Journal of Chinese Philosophy 21 (3-4):363-396.
  22. Adam Smith Across Nations: Translations and Receptions of the Wealth of Nations.Cheng-Chung Lai - 1998 - Oxford University Press UK.
    The materials collected in this volume all concern the translations of and receptions to Adam Smith's The Wealth of Nations in ten non-English-speaking countries. The Wealth of Nations provides the perfect basis for studying the international transmission of economic ideas as it is generally considered to be the foundation of modern political economy, and still continues to be read after more than two centuries. Its appeal crosses national, cultural, and ideological boundaries -- countries investigated here range from China to Sweden (...)
     
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  23. 26 Practical Wisdom in Confucian Philosophy.Chen Lai - 2016 - Yearbook for Eastern and Western Philosophy 2016 (1):335-348.
    Confucianism, since the time of Confucius, emphasizes the significance of “practical wisdom” as the realization of philosophy. This approach accentuates the practical aspects of wisdom rather than the analytical rationale of the intellect. Emphasis on practical wisdom persistently reinforces a moral foundation that is not differentiated from personal virtue. At the same time, practical wisdom in Confucianism stresses self-cultivation, or the complete transformation of the self, derived from the internal state of the heart/mind.
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