【周熾成】中國哲學與東方哲學互為“他者”:以葛瑞漢等人的研討為一包養app中間

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Chinese Philosophy and Oriental Philosophy are “others”: She was so painful that she could not get out of bed on the day of her work. The man who was on a business trip suddenly appeared. Source: “Guanzi Journal” 2024 Issue 2

Abstract: Looking at Chinese Philosophy with Oriental Philosophy, this is a task that many researchers have done; while looking at Oriental Philosophy with Chinese Philosophy with Chinese Philosophy, this is a task that many researchers have done; while looking at Oriental Philosophy with Chinese Philosophy, this task is done relatively few. The two philosophies of looking at each other and starting dialogue and transportation can make both parties touch each other. The British famous Han scholar and philosopher Graham often does this task of “looking at each other” and has achieved remarkable results. From Ge Ruihan’s research, we can see that on the one hand, as the “other” of Oriental Philosophy, Chinese philosophy has become the main resource to solve some problems of Oriental Philosophy; on the other hand, Ge Ruihan is also used as Oriental Philosophy for the “other” of Chinese philosophy to explain the relevant thinking in Chinese philosophy, Zhuangzi Philosophy, Mozi Philosophy, etc. In the process of Chinese philosophy and Eastern philosophy mutually philosophy, their respective characteristics can be better presented, and this process also shows the same relationship between the two parties.

Author introduction: Zhou Luocheng (1961Baocai.com—2017), male, from Yunan, Guangdong, professor and doctoral supervisor of the School of Politics and Administration. The purpose of the discussion is to learn Chinese philosophy and comparative philosophy. This article was written by Mr. Zhou Cheng, and was compiled by his wife Chen Ziyingmis.

If Chinese philosophy is compared to one mountain and Eastern philosophy is compared to another mountain, then each other can see the other as “other”. Standing on the Mountain of Oriental Philosophy and Looking at the Mountain of Chinese Philosophy, it is not difficult to see something that cannot be seen only when standing on the Mountain of Chinese Philosophy and Looking at the Mountain of Oriental Philosophy and Looking at the Mountain of Oriental Philosophy and Looking at the Mountain of Oriental Philosophy and Looking at the Mountain of Oriental Philosophy and Looking at the Mountain of Oriental Philosophy and Looking at the Mountain of Oriental Philosophy and Looking at the Mountain of Oriental Philosophy and Looking at the Mountain of Oriental Philosophy and Looking at the Mountain of Oriental Philosophy and Looking at the Mountain of Oriental Philosophy and Looking at the Mountain of Oriental Philosophy and Looking at the Mountain of Oriental Philosophy and Looking at the Mountain of Oriental Philosophy and Looking at the Mountain of Oriental Philosophy and Looking at the Mountain of Oriental Philosophy and Looking at the Mountain of Oriental Philosophy and Looking at the Mountain of Oriental Philosophy and Looking at the Mountain of Oriental Philosophy and Looking at the Mountain of Oriental Philosophy and Looking at the Mountain of Oriental Philosophy and Looking at the Mountain of Oriental Philosophy and Looking at the Mountain of Oriental Philosophy and Looking at the Mountain of Oriental Philosophy and Looking at the Mountain of Oriental Philosophy and Looking at the Mountain of Oriental Philosophy and Looking at the Mountain of Oriental Philosophy and Looking at the Mountain of Oriental Philosophy and Looking at the Mountain of Oriental Philosophy and Looking at the Mountain of Oriental Philosophy and Looking at the Mountain of Oriental Philosophy and Looking at the Mountain of Oriental Philosophy and Looking at the Mountain of Oriental Philosophy and Looking at the Mountain of Oriental Philosoph “I don’t know the true face of Mount Zhu, I just look in this mountain.” Looking at this mountain, looking at this mountain, looking at each other, the scenery is different.

As an internationally famous Han scholar and philosopher, Angus Charles Graham often travels back and forth between two large mountains, Chinese and Western Philosophy. At the same time, he looks at the same mountain, and at the same mountain, he sees many new scenery on the two mountains. Graham was born in Pernath, Wales, England. He studied at Els in Hilopshire from 1932 to 1937. Later, he studied at Oxford Theological Seminary and studied at the Theological Seminary in 1940.rl-story-share”>maintaining position. In 1946, I entered the Oriental and African Research Institute in London to study and choose Han language Baoqing. In 1949, he obtained a bachelor’s degree in literature and studied at London. In 1953, he obtained a doctorate in discussions with the two Cheng brothers. In 1971, he served as a professor of ancient Chinese language at this school until his retirement. In 1981, he was selected as an academician of the British Research Institute.

Grehan should also be invited to lecture at world-renowned universities such as Cornell, Michigan, and Singapore. Grehan has published a large number of works, including: “Two Chinese Philosophers-Cheng Mingdao and Cheng Yichuan” (Two Chinese Philosophers: Cheng Ming-tao and Cheng Yi-chuan, 1958, “Later Mohist Logic, Ethics and Science” (1978), Studies in Chinese Philosophy and Philosophical Literature, 1990) etc. In addition, Ge Ruihan also translated the inner chapter of “Zangzi”, “Liezi” and some Tang poems into English.

This article is a work of meeting points, that is, to try to look at the relationship between Chinese and Western philosophies based on the research points of Ge Ruihan. When discussing the relationship between Chinese and Western philosophies, later generations have already seen too many views. The design of this article draws some new views from a very specific and narrow perspective. The concept of “other” used in this article, There are no groups such as Eastern philosophers, some people, or some “self-centered” who use it, but purely a neutral term. Applying this concept, it is important to express meanings such as differences, differences, and opportunism.

1. Related thinking and opportunism

In Graham’s study on Chinese philosophy, correlative thinking (correlative The concept of thinking was mainly influenced. Among Eastern Han scholars, French scholar Marcel Granet first applied this concept. Ge Lanyan published the book “The Thoughts of the Chinese” in 1934, regarding related thinking as a basic thinking of modern Chinese. Granet was deeply influenced by it and has written in many booksSweetheart Baobabaobao Nursing Network has made profound and detailed developments.

In Grehan’s opinion, related thinking has the following characteristics:

First, Related thinking is related to logical thinking or causal thinking. Ge Ruihan often matches the previous thinking and the next thinking. Related thinking is online, while logical thinking or causal thinking is linear. Ge Ruihan saw that the five elements of the Han Dynasty most typical of the network state of the relevant thinking. The connection between the five elements (wood, fire, earth, metal, and water) and the five directions (east, south, middle, west, north), five colors (blue, red, yellow, white, black), five flavors (sour, bitter, sweet, spicy, salty), five gases (wind, summer, wet, dry, cold), five internal organs (liver, heart, spleen, lungs, kidneys), five senses (eye, tongue, mouth, nose, ears), and five emotions (angry, joy, thought, sorrow, and fear) is a series of network connections. This related major network involves both physical and attributes. Obviously, correlation thinking shows diversity and diversity, while logical thinking or causal thinking is single and one-dimensional, from logical conditions to conclusions, from linear to results.

Grehan’s student Roger T. Ames pointed out: “The relative indifference of correlation thinking to logical analysis means that the ambiguity, ambiguity and inconsistency that can be linked to images and analogies are brought to light. href=”https://twlovelog.com/Diana/%e6%88%91%e7%9a%84%e5%8c%85%e9%a4%8a%e5%b0%8d%e8%b1%a16-%e7%94%9f%e6%b4%bb%e7%9a%84%e8%ae%8a%e5%8c%96%e8%88%87%e6%96%b0%e7%9b%ae%e6%a8%99/”>Purchase In a sensible thinking activity. It is different from the sensible thinking form that emphasizes unity, correlation thinking enters the image group from meaningful thinking, and these image groups are regarded as ultimately parsed into more basic interesting replications that form departments. The concept based on correlation thinking is image group, In this case, the complex language and connection can influence each other, thus producing rich, infinitely vague meanings. Therefore, singleness is impossible. Aesthetic thinking arranges the need for differences in logic. “[1] From the perspective of strict logic thinking, the connection thinking shows 可以本可以本, indeterminate and even absurd. However, from the perspective of related thinking, logical thinking is rigid, stiff and single. An Lezhe said: “The concept of direct causality is simple and casually exclusive.” [2]

Secondly, the related thinking is not “rational” or “irrational”, but only “ignoring sexualityBaojia” (nonrational). TC: