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  1.  11
    Comparison Paradox, Comparative Situation and Inter-Paradigmaticy: A Methodological Reflection on Cross-Cultural Philosophical Comparison [Abstract].Xianglong Zhang - 2010 - Comparative Philosophy 1 (1):90-105.
    It is commonly believed that philosophica l comparison depends on having some common measure or standard between and above the compared parts. The paper is to show that the foregoing common belief is incorrect and therewith to inquire into the possibility of cross-cultural philosophical comparison. First, the ‘comparison paradox’ will be expounded. It is a theoretical difficulty for the philosophical tendency represented by Plato’s theory of Ideas to justify comparative activities. Further, the connection of the comparative paradox with the obstacles (...)
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  2.  68
    The Coming Time “Between” Being and Daoist Emptiness: An Analysis of Heidegger's Article Inquiring Into the Uniqueness of the Poet Via the Lao Zi.Xianglong Zhang - 2009 - Philosophy East and West 59 (1):pp. 71-87.
    In volume 75 of Heidegger’s Complete Works, there is an article written in 1943 in which Heidegger cited the whole of chapter 11 of the Lao Zi to illustrate his view of the uniqueness of the poet. This essay attempts to expose Heidegger’s rendering and interpretation of that chapter. They contain both a deepened exegesis of his doctrine of “Being” and “time” in his earlier writing, and a methodological revealing of the guiding word “appropriation” in his late works.
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  3.  53
    The Philosophical Feature of Confucianism and its Position in Inter-Cultural Dialogue: Universalism or Non-Universalism? [REVIEW]Xianglong Zhang - 2009 - Frontiers of Philosophy in China 4 (4):483-492.
    Confucianism is a rather typical non-universalism, even though it does believe that its own doctrines are indeed the ultimate truth, and denies the validity of any higher, universalist meta-standard. Therefore, when facing the contemporary culture intercourse, Confucianism advocates genuine discourse: It rejects any cultural conflict to-the-death, refuses to engage in universalist competition and antagonism, and maintains a mutually-beneficial interaction with other cultures. However, it also adheres to a “free-to-terminate-relations” principle, which implies that any side is free to terminate, at any (...)
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  4. Zhonghua Gu Xue Yu Xiang Xiang Xue.Xianglong Zhang - 2008 - Shandong You Yi Chu Ban She.
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  5. Heidegger and Taoism.Xianglong Zhang - 1992 - Dissertation, State University of New York at Buffalo
    The main thesis of this dissertation is that there is an intrinsic connection between Heidegger and Taoism, which may be called "the horizontal-regional way of thinking". This is a middle way extending "between and beyond" the conceptual and the perceptual, and through "pure images" or "techne", being essentially involved into an ontological horizon or region. The nature of this region is what Heidegger calls "appropriation" that is comparable to Chinese "Tao" and ancient Greek "logos". It signifies the primordially mirror-playing and (...)
     
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  6.  10
    A Temporal Analysis of the Consciousness of Filial Piety.Xianglong Zhang & Huang Deyuan - 2007 - Frontiers of Philosophy in China 2 (3):309-335.
    The reason for the emergence of consciousness of filial piety is that parental care could activate reciprocal filial piety. Parental care and filial piety are two supplementary phenomena caused by the same time consciousness. Phenomenology neglects consciousness of filial piety because it lacks the thinking that sees the fundamental "meaning of time" in the intersection of "past" and "future". The consciousness of filial piety can only be really constituted by a human being's personal experience. "Frustrations in personal life" and "breeding (...)
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  7.  42
    Flowing Within the Text: A Discussion on He Lin’s Explanation of Zhu Xi’s Method of Intuition.Xianglong Zhang - 2005 - Frontiers of Philosophy in China 1 (1):60-65.
    The author examines He Lin's interpretation of Zhu Xi's method of intuition from a phenomenological-hermeneutical perspective and by exposing Zhu's philosophical presuppositions. In contrast with Lu Xiangshan's intuitive method, Zhu Xi's method of reading classics advocates "emptying your heart and flowing with the text" and, in this spirit, explains the celebrated "exhaustive investigation on the principles of things (ge wu qiong li)." "Text," according to Zhu, is therefore not an object in ordinary sense but a "contextual region" or "sensible pattern" (...)
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  8.  44
    A Temporal Analysis of the Consciousness of Filial Piety.Xianglong Zhang - 2007 - Frontiers of Philosophy in China 2 (3):309-335.
    The reason for the emergence of consciousness of filial piety is that parental care could activate reciprocal filial piety. Parental care and filial piety are two supplementary phenomena caused by the same time consciousness. Phenomenology neglects consciousness of filial piety because it lacks the thinking that sees the fundamental “meaning of time” in the intersection of “past” and “future”. The consciousness of filial piety can only be really constituted by a human being’s personal experience. “Frustrations in personal life” and “breeding (...)
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  9.  30
    Kant's View on the Parent-Child Relationship and its Problems—Analyses From a Temporal Perspective as to the Creation and Rearing of a Being Endowed with Freedom.Xianglong Zhang - 2011 - Frontiers of Philosophy in China 6 (1):145-160.
    This article will probe into Kant’s viewpoints about parent-child relationship so as to demonstrate that they are inspiring on the one hand—for example on dealing with the relationship as that pertinent to the thing in itself, but on the other hand, there are many flaws. His strategy on avoiding the difficulty of creating by man a being endowed with freedom depends merely on an one-sided comprehension of time, because according to Kant himself, there is a difference as to the time (...)
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  10.  4
    Is Political Confucianism a Universalism? An Analysis of Jiang Qing's Philosophical Tendency.Xianglong Zhang - 2011 - In Ruiping Fan (ed.), The Renaissance of Confucianism in Contemporary China. Springer. pp. 225--237.
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  11. Deguo Zhe Xue, Deguo Wen Hua Yu Zhongguo Zhe Li =.Xianglong Zhang - 2012 - Shanghai Wai Yu Jiao Yu Chu Ban She.
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  12. Father Heinrich Heidegger Heidegger access pass and recorded a number of doubts.Xianglong Zhang - 1998 - Philosophy and Culture 25 (12):1173=4-1178.
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  13. Haidege'er Si Xiang Yu Zhongguo Tian Dao: Zhong Ji Shi Yu de Kai Qi Yu Jiao Rong.Xianglong Zhang - 2011 - Zhongguo Ren Min da Xue Chu Ban She.
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  14. Si Xiang Bi Nan: Quan Qiu Hua Zhong de Zhongguo Gu Dai Zhe Li.Xianglong Zhang - 2007 - Beijing da Xue Chu Ban She.
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  15. Xian Xiang Xue Si Chao Zai Zhongguo.Xianglong Zhang, Xiaozhen Du & Yingquan Huang - 2002
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