Is "Chinese Philosophy" a Proper Name? A Response to Rein Raud

Defoort, Carine

doi:10.1353/pew.2006.0050

Cited by 23 publications

(6 citation statements)

References 20 publications

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“…Kant's appraisal of "Oriental" philosophy is astonishing in its dismissiveness: "Philosophy is not to be found in the whole Orient" (Defoort, 2006). Hegel's estimation, despite the inclusion of some favorable remarks about China in his lectures on the history of philosophy, is similarly harsh.…”

Section: "Philosophy" West and Eastmentioning

confidence: 99%

“…Even in contemporary times, philosophers who should, perhaps, know better, such as Jacques Derrida, still claimed that "(p)hilosophy is related to some sort of particular history, some languages, and some ancient Greek invention…. It is something of European form" (Defoort, 2006). (We should note that Derrida does not find the lack of "philosophy" in the East to be particularly regrettable, however-he likens it to the absence of taijiquan in the West-i.e., something of inessential import.…”

Section: "Philosophy" West and Eastmentioning

confidence: 99%

“…I believe that the "eclipse" of the model of philosophy as a way of life just sketched may not have occurred in the East in the same way, or at least not as definitively, or so early on, again due to historical circumstances. Hadot might have supported this thesis, in fact; he appears to be considering this notion in a passage quoted in Defoort's article, where he addresses the possibility of "breaching the modern gap between East and West": "It seems to me now that there really are troubling analogies between the philosophical attitudes of Antiquity and those of the East…" (Defoort, 2006).…”

Section: Japanese Philosophy As a Way Of Lifementioning

confidence: 99%

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Learning from the Pine and the Bamboo: Bashō as a Resource in Teaching Japanese Philosophy

Leach

2018

NETSOL

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In American universities, even Asian Philosophy is still often taught following methods adapted from European universities of the nineteenth century. Whether or not this approach is well-suited to philosophy as it was conceived in that era, it is inadequate if the aim is to develop a deep appreciation of Japanese philosophy. To limit what we consider Japanese philosophy to only what bears a distinct resemblance to academic Western philosophy, and accordingly to approach Japanese philosophy purely theoretically, is to risk missing the greater part. Much of Japanese philosophy is applied philosophy, or in other words, what Pierre Hadot calls a "way of life," and to appropriate it meaningfully requires practice rather than mere intellectual study alone. Thus, I contend that a proper means for introducing Western students is a more holistic method grounded in practicing traditional arts, such as composing haiku. I argue that the seventeenth century poet Matsuo Bashō can serve as a valuable resource in this process. I conclude with a description of the methods that I use in my efforts at teaching Japanese philosophy to undergraduate university students in South Texas.

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Section: "Philosophy" West and Eastmentioning

confidence: 99%

Section: "Philosophy" West and Eastmentioning

confidence: 99%

Section: Japanese Philosophy As a Way Of Lifementioning

confidence: 99%

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Learning from the Pine and the Bamboo: Bashō as a Resource in Teaching Japanese Philosophy

Leach

2018

NETSOL

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“…The creation of the field of philosophy in China represented the confluence of many forces. From the very creation of the term “philosophy” ( zhexue 哲学or tetsugaku ) by the Japanese scholar Nishi Amane in 1873 (Defoort, 2006: 632) to the classification of philosophy as an independent bibliographical category in Beijing in 1911 (Makeham, 2012c), the definition and dissemination of the concept of philosophy involved a host of individuals, including Western missionary scholars in China, late Meiji Japanese historians, and Chinese scholars such as Chen Fuchen, Xie Wuliang, Zhang Taiyan, Liang Qichao, and Wang Guowei. Peking University was the first school to offer philosophy as an independent academic discipline when, in 1914, the newly formed philosophy section within the Humanities Division began to enroll students (Beijing daxue zhexuexi jianshi, 1994: 1).…”

Section: The Building Of the Modern Discipline Of Philosophy In Chinamentioning

confidence: 99%

“…One of the most pressing issues related to the establishment of the discipline of philosophy in China was how to relate Chinese thought in history to the teachings and methodologies of Western philosophy (Makeham, 2012b; Defoort, 2006). Creating the discipline of philosophy was part of a larger effort to regroup Chinese learning and “modernize” it, so to speak (Lin, 2005).…”

Section: The Building Of the Modern Discipline Of Philosophy In Chinamentioning

confidence: 99%

Creating Modern Chinese Metaphysics

Lin

2013

Modern China

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Feng Youlan (1895–1990), a preeminent philosopher of twentieth-century China, tried to build a modern Chinese metaphysics that was at once universal and based on a structure of traditional Chinese concepts such as li/principles and qi/vital energy. His intellectual borrowings included New Realism, an early twentieth-century school of philosophy that attempted to provide a scientific basis for metaphysics. New Realism’s affirmation of the objectivity of a priori logical relationships in the universe enabled Feng to construct a metaphysical structure of philosophy in China without becoming bogged down in the debate of the priority of practice over principle in Chinese history. While most published work has treated Feng’s famous “negative method” as the “more Chinese” part of his work in contrast to his writings influenced by New Realism, this article argues that Feng’s logical/metaphysical construct of philosophy in China sought to build a metaphysical discourse of experience by employing both a logical/analytical and a “negative” nonverbal method resembling Chan Buddhist practices.

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Introduction: The fa Tradition in Chinese Philosophy

Pines

2024

Dao Companions to Chinese Philosophy

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Is "Chinese Philosophy" a Proper Name? A Response to Rein Raud

Cited by 23 publications

References 20 publications

Learning from the Pine and the Bamboo: Bashō as a Resource in Teaching Japanese Philosophy

Learning from the Pine and the Bamboo: Bashō as a Resource in Teaching Japanese Philosophy

Creating Modern Chinese Metaphysics

Introduction: The fa Tradition in Chinese Philosophy

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