What are the different terms in Chinese philosophy?
Aug 19, 2020 · Taoism is an ancient Chinese philosophy and religion that instructs believers on how to exist in harmony with the universe. View Article National Geographic Headquarters 1145 17th Street NW Washington, DC 20036
Does Chinese philosophy have a place in Chinese medicine?
Aug 19, 2019 · The guiding principle of Taoism is roughly translated as “the Way,” which is a harmonious natural order that arises between humans and the world, and that Taoists should strive to achieve. In the Taoist structure of the universe, humans are meant to accept and yield to the Tao and only do things that are natural and in keeping with the Tao.
Does Chinese philosophy have a place in morality psychology?
Chinese philosophy originates in the Spring and Autumn period (春秋) and Warring States period (戰國時期), during a period known as the "Hundred Schools of Thought", which was characterized by significant intellectual and cultural developments. Although much of Chinese philosophy begun in the Warring States period, elements of Chinese philosophy have existed for several …
Is there an argument in Chinese philosophy?
Jul 31, 2001 · Comparative philosophy brings together philosophical traditions that have developed in relative isolation from one another and that are defined quite broadly along cultural and regional lines – Chinese versus Western, for example. Several main issues about the commensurability of philosophical traditions make up the subject matter of ...
What is harmony in Chinese philosophy?
What are the 3 types of Chinese philosophies?
What Chinese philosophy taught living in harmony with nature?
What is the philosophy of China?
What are the main features of Chinese philosophy?
What were the 3 main philosophies of ancient China what are the goals of each?
What is nature in Chinese philosophy?
What is Dao philosophy?
What is the purpose of Daoism?
What is Oriental Chinese philosophy?
What was the purpose of Chinese philosophy?
Is there such thing as Chinese philosophy?
What are the three pillars of Chinese society?
Confucianism, Taoism, and Buddhism are considered the “three pillars” of ancient Chinese society. As philosophies and religions, they not only influenced spirituality, but also government, science, the arts, and social structure. Though their specific beliefs and teachings have occasionally been at odds with each other, ...
Who was the founder of Confucianism?
The founder of Confucianism, named Confucius, lived from 551 to 479 B.C.E.
What is Confucianism's philosophy?
Though closer to a philosophy than a true religion, Confucianism was a way of life for ancient Chinese people, and it continues to influence Chinese culture today. The founder of Confucianism, named Confucius, lived from 551 to 479 B.C.E. He was a philosopher and political figure who lived during a time when traditional Chinese principles began to deteriorate under competing political states. He took older religious precepts and translated them into guidelines for social mores. His teachings gave guidance on all levels of ancient Chinese life, from interactions between family members and in the public sphere, to educational standards and how states should be governed. Confucius saw every aspect of life as being made up of obligations between people and entities, and rituals to convey the mutual dependency between them. His teachings focused on humanism, including treating others the way you would want to be treated. He taught that if everyone fulfilled their roles and obligations with respect and kindness towards others, it would build a stronger state. While religious rituals were mentioned alongside all of the other rituals a person was expected to perform, Confucius did not focus on spiritual concerns like the afterlife, gods and goddesses, or mysticism. This is why Confucianism is considered a philosophy rather than a religion, even though it is often lumped in with other major religions.
Is Confucianism a religion?
This is why Confucianism is considered a philosophy rather than a religion, even though it is often lumped in with other major religions. Confucianism became the dominant political philosophy during the Han Dynasty from 206 B.C.E. to 220 C.E.
When did Confucianism become the dominant political philosophy?
Confucianism became the dominant political philosophy during the Han Dynasty from 206 B.C.E. to 220 C.E. Because Confucian teachings were conservative and told people to maintain their role in social order, the philosophy was used by the state to keep the status quo from that time forward.
What is the difference between Confucianism and Taoism?
In contrast to Confucianism, Taoism is mainly concerned with the spiritual elements of life, including the nature of the universe. The guiding principle of Taoism is roughly translated as “the Way,” which is a harmonious natural order that arises between humans and the world, and that Taoists should strive to achieve. In the Taoist structure of the universe, humans are meant to accept and yield to the Tao and only do things that are natural and in keeping with the Tao. This is the concept of wu-wei, which translates as “non-action,” but really means to go with the true nature of the world and not strive too hard for desires. This puts Taoism in opposition to Confucianism in another way: it is not concerned about with humanistic morality, government, and society, all of which Taoists see as inventions of humans and not necessarily part of the Tao. At the same time, Taoists were interested in longevity, both of the human body and the soul. Achieving spiritual immortality through becoming one with nature is an important part of the Taoist religion.
What is the guiding principle of Taoism?
The guiding principle of Taoism is roughly translated as “the Way,” which is a harmonious natural order that arises between humans and the world, and that Taoists should strive to achieve.
Where did Chinese philosophy originate?
Chinese philosophy originates in the Spring and Autumn period ( 春秋) and Warring States period ( 戰國時期 ), during a period known as the " Hundred Schools of Thought ", which was characterized by significant intellectual and cultural developments.
What is Confucianism's philosophy?
His philosophy concerns the fields of ethics and politics, emphasizing personal and governmental morality, correctness of social relationships, justice, traditionalism, and sincerity. The Analects stress the importance of ritual, but also the importance of 'ren', which loosely translates as 'human-heartedness', Confucianism, along with Legalism, is responsible for creating the world's first meritocracy, which holds that one's status should be determined by education and character rather than ancestry, wealth, or friendship. Confucianism was and continues to be a major influence in Chinese culture, the state of China and the surrounding areas of East Asia .
What was the golden age of Chinese philosophy?
Around 500 BCE, after the Zhou state weakened and China moved into the Spring and Autumn period, the classic period of Chinese philosophy began. This is known as the Hundred Schools of Thought ( 諸子百家; zhūzǐ bǎijiā; "various scholars, hundred schools"). This period is considered the golden age of Chinese philosophy. Of the many schools founded at this time and during the subsequent Warring States period, the four most influential ones were Confucianism, Daoism (often spelled "Taoism"), Mohism and Legalism .
What is the Xuanxue philosophy?
Xuanxue was a philosophical school that combined elements of Confucianism and Taoism to reinterpret the I Ching, Tao Te Ching, and Zhuangzi. The most important philosophers of this movement were Wang Bi, Xiang Xiu and Guo Xiang. The main question of this school was whether Being came before Not-Being (in Chinese, ming and wuming ). A peculiar feature of these Taoist thinkers, like the Seven Sages of the Bamboo Grove, was the concept of feng liu (lit. wind and flow), a sort of romantic spirit which encouraged following the natural and instinctive impulse.
What did Confucius believe in?
Confucius believed in the use of education to further knowledge the people in ethics, societal behavior, and reverence in other humans. With the combination of education, successful family, and his ethical teachings he believed he could govern a well established society in China.
What is the school of naturalists?
'School of Yin-Yang') was a Warring States era philosophy that synthesized the concepts of yin-yang and the Wu Xing; Zou Yan is considered the founder of this school. His theory attempted to explain the universe in terms of basic forces in nature: the complementary agents of yin (dark, cold, female, negative) and yang (light, hot, male, positive) and the Five Elements or Five Phases (water, fire, wood, metal, and earth). In its early days, this theory was most strongly associated with the states of Yan and Qi. In later periods, these epistemological theories came to hold significance in both philosophy and popular belief. This school was absorbed into Taoism's alchemic and magical dimensions as well as into the Chinese medical framework. The earliest surviving recordings of this are in the Ma Wang Dui texts and Huang Di Nei Jing .
What were the logicians concerned with?
The logicians (School of Names) were concerned with logic, paradoxes, names and actuality (similar to Confucian rectification of names). The logician Hui Shi was a friendly rival to Zhuangzi, arguing against Taoism in a light-hearted and humorous manner. Another logician, Gongsun Long, originated the famous When a White Horse is Not a Horse dialogue. This school did not thrive because the Chinese regarded sophistry and dialectic as impractical.
What is comparative philosophy?
Comparative philosophy brings together philosophical traditions that have developed in relative isolation from one another and that are defined quite broadly along cultural and regional lines – Chinese versus Western, for example. Several main issues about the commensurability of philosophical traditions make up the subject matter of comparative philosophy. One issue is methodological commensurability – whether and how comparisons between different philosophical traditions, in this case the Chinese and Western, are to be conducted. Views run the gamut from those holding that meaningful comparisons cannot be conducted at all to those holding that the content of traditions must largely be the same. Other issues concerning commensurability concern specific subject matters of traditions. The issue of metaphysical and epistemological commensurability involves the comparison of traditions on their conceptions of the real and their modes of inquiry and justification. Ethical commensurability involves the comparison of these traditions on the matters of how people ought to live their lives, whether both traditions have moralities and if so how similar and dissimilar they are. The separation between these main issues is somewhat artificial, given that a discussion of methodological commensurability will inevitably involve the comparison of traditions on metaphysical, epistemological, and ethical matters. There is some heuristic value, however, in beginning with a general discussion of views on methodological commensurability with a brief illustration of how these views might be applied to some Chinese/Western comparisons. Subsequent sections will address Chinese-Western comparisons in metaphysics, epistemology, and ethics that have assumed special prominence in the literature.#N#Doing comparative philosophy well can be very difficult because of the vast range of texts and their intellectual and historical contexts it requires its practitioners to cover. Oversimplifications, excessively stark contrasts, and illicit assimilations count as the most frequent sins. One benefit of comparative philosophy lies in the way that it forces reflection on the most deeply entrenched and otherwise unquestioned agendas and assumptions of one’s own tradition. Another benefit at which its practitioners often aim is that the traditions actually interact and enrich one another. Demands for rigor and depth of scholarship obviously rank as some of the most important standards applying to philosophy inquiry. The task of meeting these standards becomes more manageable as the field of inquiry narrows. Such a result can be legitimate but sometimes myopic and impoverishing. To the extent that different traditions address common or overlapping problems, we might expect better philosophical work from those who can draw from a greater range of traditions. Drawing from studies in experimental psychology and the theory of culture as providing individuals with toolkits for problem-solving, Bruya (2015) argues that a multicultural approach in philosophy and in education generally contributes more creativity and effectiveness in problem-solving.
What is the Mencius theory?
For example, the Mencius (the name is actually a latinization given by Christian missionaries for‘ Mengzi ’) presents a theory that human nature contains the germs or sprouts of goodness, tendencies to certain feelings and judgments such as manifested by the feeling of compassion for a child about to fall into a well.
What is the difference between Chinese philosophy and Western philosophy?
Western philosophy is systematic argumentation and theory.
What are the virtues of Confucianism?
Confucianism is a perfectionist virtue ethic if such an ethic is distinguished by its central focus on three subjects: character traits identified as the virtues; the good and worthwhile life; and particularist modes of ethical reasoning. These three subjects are interrelated. The virtues are traits of character necessary for living a good life. The virtues typically involve acting on particularist modes of ethical reasoning that do not rely on deducing specific action-guiding conclusions about how to act from general principles but rather on judging in the context at hand what needs to be done (see Van Norden, 2004, 2007, Hutton, 2003, Wong, 2002, and Ivanhoe, 2002 for discussions of judgment and its relation to reasoning and emotion in Mencius). Consider some of the virtues that belong to the junzi (the noble person): ren (humanity, benevolence), xiao (filial piety), yi (righteousness), and li (acting according to ceremonial ritual or more generally propriety). The very concept of y i connotes the ability to identify and perform the action that is appropriate to the particular context ( Analects 4:10 says that the junzi is not predisposed to be for or against anything, but rather goes with what is yi ). While traditional rules of ritual provide one with a sense of what is courteous and respectful action given standard contexts, the virtue of yi allows one to identify when those rules need to be set aside in exigent circumstances (see Cua, 1997). The previously discussed example in the Mencius of Shun and his father shows how a ruler’s more general concern for his subjects and his filial duties to his fathers must be balanced in ways that cannot be given by principle but only by reflection on what the particular circumstances suggest and allow. Finally, consider that another example from the Mencius about the time when Shun wanted to marry. He knew that his parents, not the wisest nor the best of parents, would not permit him to marry if told of Shun’s intention. Shun went ahead and got married without telling his parents, an act that normally would be a grave offense against filial piety. Two reasons are given for the justifiability of this act. One is that the worst way of being a bad son is to provide no heir (4A26); the other is that letting his parents thwart his desire to realize the greatest of human relationships which in turn would cause bitterness toward his parents (5A2). Hence an act that normally would be a grave offense against filial piety constitutes filial piety in the particular circumstances. Particularist modes of reasoning are needed, then, to judge when the usual rules apply, to balance conflicting values, and to specify the concrete meaning of single values in application to context.
What is the fourth sacrifice?
Fourth was the offering of sacrifices to their counterparts in heaven to show filial respect (xiao) and procure favors for the maintenance of the middle realm, earth. Generally sacrifice (ji) refers to gifts of wine and meat to a spirit that was in human form or an object in nature, such as a mountain, tree, or river.
Where did Confucius live?
Confucius lived in China during the latter half of the Zhou dynasty (eleventh century–256 BCE). As a philosopher and teacher, Master Kong influences far more people today through classic writings, such as the Analects (Lunyu), than he did during his lifetime.
Who is the Old Master?
Laozi (“Old Master,” sixth or third century BCE) The concept of Dao is more often associated with the figure Laozi and the classic Dao de Jing (The Book of the Way and Its Power) than with Confucius. It is not certain whether they were contemporaries. Their philosophies, though, are like two sides of a coin.
What was the classical period of Buddhism?
In the so-called classical period of Buddhism in China (Tang dynasty, 618–907 CE), there were a number of schools of Buddhism that taught and promoted their own philosophies and meditation practices. The Huayen and Tiantai schools, for instance, varied in philosophy, location, and political influence. The teachings of various schools influenced and ...
What dynasty was the Song Dynasty?
Popular, or folk, religious practice in China today has elements as old as the ancestral rites of the Shang and Zhou dynasties and, dating from the Song dynasty (960–1279 CE), is marked by a propensity for syncretism–the combining of different forms of belief or practice.
Who was the leader of Chinese medicine in the early twentieth century?
Chinese Philosophy and Chinese Medicine. According to Zhang Xichun 張錫純 (1860–1933), one of the leading reformers of Chinese medicine in the early twentieth century: Many recent medical journal reports take the view that [traditional Chinese] philosophy holds back the progress of medicine, but their authors do not understand the use of philosophy, ...
What is the relationship between Chinese philosophy and Chinese medicine?
Chinese medicine could in principle refer to: (1) the full range of medical systems used in contemporary China, including Western biomedicine; (2) the traditional indigenous Chinese medicine that is conventionally referred to as Traditional Chinese Medicine (TCM); and (3) other indigenous medical systems, distinct from but TCM, practiced by non-Chinese or minorities who live in areas that historically were part of China or are now part of the Peoples Republic of China, for example, Korean and Tibetan medicine. For purposes of this essay I use the term Chinese medicine only to refer to TCM, but including issues of the integration of TCM and Western medicine. Second, Chinese medicine, in the sense of TCM just discussed, includes a wider range of practices than does Western medicine. In particular it includes: (1) “medicine” in its conventional sense of practices that cure or prevent disease, treat disease and injury and assist in childbirth, etc.; (2) a range of practice to prevent disease in the broadest sense by maintaining health, including practices associated with the martial arts such as Taijiquan (also known as T’ai chi); and (3) a range of practices that extend health by seeking longevity. In particular, a clear account of Chinese medicine cannot confine itself to the first of these only.
What is the cosmos composed of?
Early medical – and cosmological – thinking depicts a cosmos ultimately composed of qi 氣 (the energy that constitutes and organizes matter and causes growth and change) in processes of constant change, based on the interactions of yin and yang 陰陽 and the “Five Agents” or “Five Powers” ( wuxing.
What are the theories of Qi and Yang?
Several Warring States texts contain references to the nature of qi , yin and yang, and their relation to health and longevity . The Zhuangzi clearly identifies qi as the basis of the physical constitution of the body: “Human birth is caused by the gathering together of qi ” (22, 733, misleadingly translated by Watson (2013, 180) as “purity”). The Zhuangzi also describes harmonizing or taking charge of the six qi.
Who is Sima Qian?
Sima Qian’s biography in Shi ji 76 describes him as a member of the Jixia 稷下 Academy, originally from the state of Qi in present day Shandong (Needham 1956: 231–34). By contrast, the Han shu describes him as a Recipe Master ( fang shi ). This is important because of the connection between fang shi and medicine.
Who was Ge Hong?
Ge Hong
- (283–343 or 363 CE, a physician and Daoist from of the Eastern Jin (317–420 CE), was the first of several explicitly Daoist physicians to write about the practice of alchemy. He was the author of the Teachings of the Master Who Embraces Simplicity ( Baopuzi 抱樸子). The Baopuzi consists of seventy chapters ( pian 篇): twenty “Inner Chapters” ( Baopuzi neipian 抱樸子内篇) and fifty “Outer Chapters” ( Baopuzi waipian 抱樸子外篇). The two were effectively different books that were not combined under one title until a thousand years after Ge Hong’s time (Sivin1969, 389. For a partial translation of the waipian see Sailey 1978). Ge Hong was also the author of the Collected Life Stories of Immortals ( Shen xian zhuan 神仙傳, trans. Campany 2002) and Biographies of Recluses ( Yin yi zhuan 隱逸傳).
What was Zhang Xichun's view on Chinese medicine?
Zhang’s life coincided with the transition of China from the Qing dynasty to the modern era , a period in which major Chinese intellectuals were preoccupied by questions of the relative merits of indigenous philosophical and scientific traditions as compared to foreign knowledge, especially of science and medicine.
What does "zi" mean in Chinese?
Now, besides the use of first-person pronouns, the Chinese language has two characters with the meaning of "oneself. ". Zi is used in reflexive binomials referring to one's doing something connected with oneself, such as one's examining oneself or bringing disgrace upon oneself.
What is Qi in science?
Qi is responsible for the operation of the senses ; for example, it is supposed to make possible speech in the mouth and sight in the eyes. Conversely, it can be affected by what happens to the senses; for example, qi can grow when the mouth takes in tastes and the ear takes in sounds.
What is the importance of self-cultivation?
They emphasize the importance of self-cultivation — that is, the process of constantly reflecting on and examining oneself, setting one's heart/mind in the proper direction, and bringing about ethical improvements in oneself under the guidance of the heart/mind.
What is the tradition of Confucianism?
Confucianism as an Ethical Tradition. After the Zhou people conquered the Shang people in the middle of the eleventh century BCE, the early Zhou kings ruled by letting feudal lords govern vassal states. As their powers grew, feudal lords fought one another and resisted the Zhou king until the state of Qin conquered all other states in 221 BCE.
Does Encyclopedia have page numbers?
Most online reference entries and articles do not have page numbers. Therefore, that information is unavailable for most Encyclopedia.com content. However, the date of retrieval is often important. Refer to each style’s convention regarding the best way to format page numbers and retrieval dates.
What is the body of a person?
The body of a person is supposed to be filled with qi, a kind of energy or force that flows freely in and gives life to the person. Qi is responsible for the operation of the senses; for example, it is supposed to make possible speech in the mouth and sight in the eyes.
What did the Zhou people do after the Shang people conquered?
As their powers grew, feudal lords fought one another and resisted the Zhou king until the state of Qin conquered all other states in 221 BCE. A number of ethical and political thinkers lived in the period from the sixth to third century BCE, proposing different ways of restoring order as well as ideal ways of life for human beings. Among them, several thinkers, including Confucius (sixth century BCE), Mencius (fourth century BCE) and Xunzi (third century BCE), as well as their followers, were regarded as belonging to the same movement of thought. This movement of thought was referred to retrospectively in the Han dynasty (206 BCE to 220 CE) as rujia, or the school of ru. The English term Confucianism is now often used as a translation of rujia to refer to this school of thought.
Who is Matt Stefon?
Matt Stefon was a religion editor at Encyclopaedia Britannica. He earned B.A. degrees in English and American studies from the Pennsylvania State University and an M.A. in religion and literature and an...
What is Ren in Confucianism?
Ren, (Chinese: “humanity,” “humaneness,” “goodness,” “benevolence,” or “love”) Wade-Giles romanization jen, the foundational virtue of Confucianism. It characterizes the bearing and behaviour that a paradigmatic human being exhibits in order to promote a flourishing human community.
What is the significance of Ren?
The philosophical significance of ren is due to Confucius (551–479 bce ), a former bureaucrat who became a teacher of young scholars hoping for careers in government. Confucius was a shi, one of a class of formerly landed noblemen who had once been similar in status to the medieval European knight but by Confucius’s time had lost their social privileges and served as scholar-officials in the government. Confucius invested terms that had previously referred to aristocratic ideals with a moral significance that applied to people generally. The term ren had originally meant the handsomeness and bearing of the young virtuous warrior. Confucius transformed it into the uprightness of the junzi, who influences others toward ethical action with the example of his excellence ( de ). According to Confucius, being such a gentleman does not require a high social rank, a fine appearance, or an eloquent manner of speech. Rather, it requires that one embody goodness in one’s relationships with others.
What is Ren's philosophy?
Ren became a distinctly Confucian virtue. As classical Chinese philosophy developed during the Warring States period (475–221 bce ), the concept was criticized by thinkers from other intellectual movements. One of the main charges was essentially that the concept depended upon a vision of society modeled on the family and rooted in hierarchical and even elitist relationships. Although Confucianism was far from being a static economy of relationships in which each person knew his “place,” it did regard filial piety ( xiao) and showing respect ( ti) for elders (and other people of rank) as ideal behaviours. One of the major formulations of this critique came from the utopian and quasi-utilitarian thinker Mozi (470?–391? bce ), who rejected what he saw as the implicit hierarchy in ren and opted instead for “universal love” ( jianai ). Despite the meaning of its name, jianai was not an overflowing of goodness or benevolence directed toward all but rather a starkly practical approach to other human beings, all of whom were to be treated as equals. Each person, even one’s own father or mother, was merely another brother or sister who was worthy of respect but due no special consideration.