This engaging work of comparative philosophy brings together American pragmatism and Chinese philosophy in a way that generates new interpretations of Chinese philosophy and a fresh perspective on issues in process philosophy. Through an analysis of key terms, Haiming Wen argues that Chinese philosophical terminology is not simply a retrospective language that through a process of stipulation promises us knowledge of an existing world, but is also an open, prospective vocabulary that through productive associations allows philosophers to realize a desired world. Relying on this productive power of Chinese terminology, Wen introduces a new term: 'Confucian pragmatism.' Wen convincingly shows that although there is much that distinguishes American pragmatism from Confucian philosophy, there is enough conceptual overlap to make Confucian pragmatism a viable and exciting field of study.
In this illustrated introduction Wen Haiming explores philosophers through Chinese history and distinguishes the 'Chinese philosophical sensibility' motivating their thoughts.
From Descartes to Spinoza, Western philosophers have attempted to propose an axiomatic systemization of ethics. However, without consensus on the contents and objects of ethics, the system remains incomplete. This four-volume set presents a model that highlights a Chinese philosopher’s insights on ethics after a 22 year study. Three essential components of ethics are examined: metaethics, normative ethics, and virtue ethics. This volume is the second part of the discussion on normative ethics. The author analyzes humanity, liberty, justice, happiness, and systems of moral rules. He puts forward 26 value standards that construct a system of measuring state instruction; reveals the relationship between humanity, liberty and justice; puts forward three objective laws of happiness; and discusses the goodness of important moral rules, such as honesty, self-respect and courage. This set is an essential read for students and scholars of ethics and philosophy in general.
Heritage Sites in Contemporary China: Cultural Policies and Management Practices focuses on cultural heritage policies in China emerging in the period of the 11th and 12th Five Year Plans. Various important Chinese sites across China are investigated, including Luoyang Sui, Daming Gong, Niuheliang, Xinjiang, and Nanyuewang through the dual perspective of archaeological debate and as a case study of policy making. It explores the relationship between policy and the institutional and administrative conditions, such as budgeting and land concerns, which affect it. Building on the research project implemented by the China Academy for Cultural Heritage (CACH) from 2012–2014, which focused on the impact of the Dayizhi Policy for Great Archaeological Sites, the book provides an interdisciplinary insider’s approach to viewing archaeological discoveries; policies and emerging practices in site and archaeological management; and public administration in China. Featuring contributions from experts within CACH and from the Chinese community of archaeologists, and including numerous tables, data and maps, it will appeal to researchers and scholars in disciplines such as archaeology, heritage management, public administration, and policy making.
From Descartes to Spinoza, Western philosophers have attempted to propose an axiomatic systemization of ethics. However, without consensus on the contents and objects of ethics, the system remains incomplete. This fourvolume set presents a model that highlights a Chinese philosopher’s insights on ethics after a 22-year study. Three essential components of ethics are examined: metaethics, normative ethics, and virtue ethics. This volume is the fi rst part of the discussion on normative ethics. The author sets out to discuss morality, and shows how the reasoning behind it can be both good and bad for human society from various perspectives. A system of an ultimate standard of morality is introduced and it is shown that where there are confl icts between different moral norms that cannot be compromised, people undoubtedly sacrifi ce less important moral norms to follow more fundamental and important moral norms or principles. The ultimate standard of morality is also the ultimate value standard for the evaluation of the goodness or badness of state institutions. Justice is the fundamental value standard to measure state institutions. Equality is the most important justice. The Chinese version of this set sold more than 60,000 copies and has exerted tremendous infl uence on the academic scene in the People’s Republic. The English version will be an essential read for students and scholars of ethics and philosophy in general.
The story of Chinese Americans through the lens of food. From Canton Restaurant in 1849 to Panda Express today, Chinese food history in America spans over 150 years. Chinese 'Forty-niners' were mostly merchants and restaurateurs who migrated here not to dig gold but to do trade. Racism against the Chinese slowed down the growth of the Chinese restaurant business in the late 19th century, but it made a rebound in the format of chop suey. From 1900 to the 1960s, chop suey as imagined authentic Chinese food attracted numerous American customers including Jewish Americans as its collective fan. Then the real Chinese food such as Hunan, Sichuan or Shanghai cuisine replaced chop suey houses in the 1970s following the arrival of new Chinese immigrants after immigration reform in 1965. Those regional-flavored Chinese restaurants were brought in and established by immigrants from Taiwan rather than mainland China. As Chinese restaurants in America turned Chinese in flavor, P.F. Chang's and Panda Express rose fast in the 1990s to meet the need of constantly changing and often multi-ethnically blended eating habits of American customers. Chinese food in America is a fascinating history about both Chinese and Americans. Embedded in this history is the story of human migration, culinary tradition, racial politics, ethnic identity, cultural negotiation, Chinese Diaspora and transnational life, and Chinese cuisine as a global food. Though a scholarly work, this book aims at all readers who are interested in food history and culture"--Provided by publisher
From Descartes to Spinoza, Western philosophers have attempted to propose an axiomatic systemization of ethics. However, without consensus on the contents and objects of ethics, the system remains incomplete. This four-volume set presents a model that highlights a Chinese philosopher’s insights into ethics after a 22-year study. Three essential components of ethics are examined: meta-ethics, normative ethics, and virtue ethics. In this volume, the author analyzes the relationship between people’s sense of reputation, the political and economic status of a nation, and the observation of virtue ethics, and he argues that reputation can encourage people to conform to virtue ethics. In addition, a nation’s political and economic status is closely connected to people’s virtue ethics. That is, people will have higher virtue ethics when constitutional democracy, a market economy without government control, freedom of speech, and the moral system of liberalism and egalitarianism are established in a nation. This title is an essential read for students and scholars of ethics and philosophy in general.
There is a World Heritage Craze in China. China claims to have the longest continuous civilization in the world and is seeking recognition from UNESCO. This book explores three dimensions of the UNESCO World Heritage initiative with particular relevance for China: the universal agenda, the national practices, and the local responses. With a sociological lens, this book offers comprehensive insights into World Heritage, as well as China’s deep social, cultural, and political structures.
From Descartes to Spinoza, Western philosophers have attempted to propose an axiomatic systemization of ethics. However, without consensus on the contents and objects of ethics, the system remains incomplete. This fourvolume set presents a model that highlights a Chinese philosopher’s insights on ethics after a 22-year study. Three essential components of ethics are examined: metaethics, normative ethics, and virtue ethics. This volume mainly studies meta- ethics. The author not only studies the fi ve primitive concepts of ethics— “value,” “good,” “ought,” “right,” and “fact”— and reveals their relationship, but also demonstrates the solution to the classic “Hume’s guillotine”— whether “ought” can be derived from “fact.” His aim is to identify the methods of making excellent moral norms, leading to solutions on how to prove ethical axioms and ethical postulates. Written by a renowned philosopher, the Chinese version of this set sold more than 60,000 copies and has exerted tremendous infl uence on the academic scene in China. The English version will be an essential read for students and scholars of ethics and philosophy in general.
In this illustrated introduction Wen Haiming explores philosophers through Chinese history and distinguishes the 'Chinese philosophical sensibility' motivating their thoughts.
Family and home are one word--jia--in the Chinese language. Family can be separated and home may be relocated, but jia remains intact. It signifies a system of mutual obligation, lasting responsibility, and cultural values. This strong yet flexible sense of kinship has enabled many Chinese immigrant families to endure long physical separation and accommodate continuities and discontinuities in the process of social mobility. Based on an analysis of over three thousand family letters and other primary sources, including recently released immigration files from the National Archives and Records Administration, Haiming Liu presents a remarkable transnational history of a Chinese family from the late nineteenth century to the 1970s. For three generations, the family lived between the two worlds. While the immigrant generation worked hard in an herbalist business and asparagus farming, the younger generation crossed back and forth between China and America, pursuing proper education, good careers, and a meaningful life during a difficult period of time for Chinese Americans. When social instability in China and hostile racial environment in America prevented the family from being rooted in either side of the Pacific, transnational family life became a focal point of their social existence. This well-documented and illustrated family history makes it clear that, for many Chinese immigrant families, migration does not mean a break from the past but the beginning of a new life that incorporates and transcends dual national boundaries. It convincingly shows how transnationalism has become a way of life for Chinese American families.
This engaging work of comparative philosophy brings together American pragmatism and Chinese philosophy in a way that generates new interpretations of Chinese philosophy and a fresh perspective on issues in process philosophy. Through an analysis of key terms, Haiming Wen argues that Chinese philosophical terminology is not simply a retrospective language that through a process of stipulation promises us knowledge of an existing world, but is also an open, prospective vocabulary that through productive associations allows philosophers to realize a desired world. Relying on this productive power of Chinese terminology, Wen introduces a new term: 'Confucian pragmatism.' Wen convincingly shows that although there is much that distinguishes American pragmatism from Confucian philosophy, there is enough conceptual overlap to make Confucian pragmatism a viable and exciting field of study.
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