In The Philosophy of Change, the distinguished scholar of Chinese philosophy Chung-ying Cheng advances our understanding of the Yijing by analyzing its philosophy in comparison to Western philosophical traditions. Cheng focuses on critically comparing philosophies of science, religion, and metaphysics in Leibniz, Whitehead, Neville, and Cobb alongside classical Chinese views on reality, divinity, knowledge, and morality. The book begins and ends with questions related to the character of Chinese metaphysical traditions, which contrast with the mainline metaphysical traditions found in Western Europe and North America. Cheng argues throughout the book that the philosophical underpinnings of basic concepts in Chinese culture are ultimately rooted in key claims found within the Yijing 易經 and one of its standard commentaries, the Yizhuan 易傳. The book serves as a complementary volume to the author's previous book, The Primary Way: Philosophy of the Yijing, which lays out a comprehensive and systematic philosophy based on the symbolism and text of the classical document and its traditional commentaries.
This is the first book to thoroughly explore Confucian and Neo-Confucian metaphysics and ethics, building upon the creativity and temporality of human existence and human nature as well as their extension into human culture. Fundamental essays deal cogently with the relationship between Chinese language and Chinese philosophy, offering general categories which shape the matrix of ideas woven in Chinese philosophy from its very beginnings. Along with more general characterizations, there are themes placing Confucian thinkers in touch with modern communication theories, perceptions of individuals, religious themes, and scientific worldviews. Conceptual and comparative essays probe the frontiers of Chinese philosophy in its contemporary Confucian revival.
This book is based on my doctoral dissertation written at Harvard University in the year of 1963. My interest in Peirce was inspired by Professor D. C. Williams and that in Lewis by Professor Roderick Firth. To both of them lowe a great deal, not only in my study of Peirce and Lewis, but in my general approach toward the problems of knowledge and reality. Specifically, I wish to acknowledge Professor Williams for his patient and careful criticisms of the original manuscripts of this book. I also wish to thank Professor Firth and Professor Israel Scheffler for their many suggestive comments regarding my discussions of induc tion. However, any error in this study of Peirce and Lewis is completely due to myself. Chung-ying Cheng Honolulu, Hawaii March,1967 TABLE OF CONTENTS PREFACE V SUMMARY IX CHAPTER I: Introduction I I. Problem of Justifying Induction and Proposal for Its Dissolution I 2. Two Types of Recent Arguments for the Validity of Induction 3 Arguments from Paradigm Cases and Uses of Words 4 3.
From Sung times, and throughout the Ming period, one of the dominant philosophies of China had been a dualistic rationalism thought to be firmly grounded on the classics. Tai Chen (1723-1777) was a scholar and philosopher during the Ch'ing period- a time when China produced few philosophic thinkers. He was the greatest of these, and his views are embodied chiefly in Yuan Shan and in Meng Tzu txu-yi shu-cheng. In place of the prevailing Sung dualism, Tai Chen propounded a rationalistic monism seldom before insinuated in a Chinese philosophy. He declines to accept current dogmas and preferred to seek his own truths. His commentaries opposed the time-honored interpretations of Chu Hsi, and he discredited them on purely philosophical grounds. But with few disciples to carry on his teachings, he was virtually forgotten or ignored in China for more than a hundred years after his death. It was not until early in the present century- with China under the pressures of Western aggression and internal disorders-that Tai Chen's nearness to Western thought was rediscovered and his important role in the history of philosophy recognized. Curiously, this first of China's Western-oriented philosophers even today remains little known in the West and his major writings largely untranslated.
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