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  1.  39
    Heidegger's Distortion of Dialectics in "Hegel's Concept of Experience".Deng Xiaomang & Zhang Lin - 2009 - Frontiers of Philosophy in China 4 (2):294 - 307.
    This essay reveals five points in which Heidegger misreads Hegel in "Hegel's Concept of Experience": (1) By forcedly introducing the concept of "will", he interprets Hegel's phenomenology of spirit into Metaphysics of Presence; (2) interprets concepts such as "statement" and "the road of skeptics" as the process of phenomenological reduction; (3) reduces Hegel's Sein to Seiende; (4) replaces "Contradiction" with "Ambiguity" so the active Dialectics become passive; (5) exaggerates conscious experience and puts it into a real ontology, regardless of the (...)
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  2.  36
    Aristotle's View on "The Right of Practice": An Investigation Into Aristotle's Theory of Action.Liao Shenbai & Zhang Lin - 2009 - Frontiers of Philosophy in China 4 (2):251 - 263.
    The concept of right or fit is an important element entailed, but not fully articulated, in the concept of action or practice in Aristotle's theory of virtue; which, however, turns to be of the utmost importance in later Western ethics. Right is concerned with both feelings and actions, and is not the same for all individuals. It lies in between the two extremes of the spectrum of practical affairs, yet by no means equidistant from them. This account of the concept (...)
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  3.  36
    The Roots of Chinese Philosophy and Culture — An Introduction to "Xiang" and "Xiang Thinking".Wang Shuren & Zhang Lin - 2009 - Frontiers of Philosophy in China 4 (1):1 - 12.
    To grasp the truth in traditional Chinese classics, we need to uncover the long obscured "xiang" 象 (image) thinking, which has long been overshadowed by Occidentalism, "xiang thinking" is the most fundamental thought of human beings. The logic of linguistics all comes from "xiang thinking". Through conceptual thinking, people can understand Western classics on metaphysics, yet they may not completely understand the various schools of Chinese classics. The difference between Chinese and Western ways of thinking originated in the difference of (...)
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  4.  22
    How to Understand and Grasp the Cultural Characteristics of Mao's Philosophy [J].Zhang Lin - 2008 - Modern Philosophy 4:009.
    In this paper, the West, "Mao Zedong study" some scholars exaggerate the impact of traditional culture of Mao Zedong, Marxist Philosophy in China as "Confucianism" point of view, by focusing on traditional Chinese philosophy of Mao Zedong and the creative transformation of the absorption of specific analysis, reveals the philosophy of Mao Zedong's cultural identity. On this basis, that: exaggerate the impact of traditional culture of Mao Zedong, Mao Zedong's philosophy of originality exaggerated and its Marxist philosophy dissimilarity between, in (...)
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  5.  25
    The Double Meanings of "Essence": The Natural and Humane Sciences — A Tentative Linkage of Hegel, Dilthey, and Husserl.Zhang Shiying & Zhang Lin - 2009 - Frontiers of Philosophy in China 4 (1):143 - 155.
    Early in Aristotle's terminology, and ever since, "essence" has been conceived as having two meanings, namely "universality" and "individuality". According to the tradition of thought that has dominated throughout the history of Western philosophy, "essence" unequivocally refers to "universality". As a matter of fact, however, "universality" cannot cover Aristotle's definition and formulation of "essence": Essence is what makes a thing "happen to be this thing." "Individuality" should be the deep meaning of "essence". By means of an analysis of some relevant (...)
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  6.  14
    Levinas Faces Kant, Hegel and Heidegger: Debates of Contemporary Philosophy on Ontology.Ye Xiushan & Zhang Lin - 2008 - Frontiers of Philosophy in China 3 (3):438 - 454.
    Levinas subverts the traditional "ontology-epistemology," and creates a "realm of difference," the realm of "value," "ethic," and "religion," maintaining that ethics is real metaphysics. According to him, it is not that "being" contains the "other" but the other way round. In this way, the issues of ethics are promoted greatly in the realm of philosophy. Nonetheless, he does not intend to deny "ontology" completely, but reversed the relationship between "ontology (theory of truth)" and "ethics (axiology)," placing the former under the (...)
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