The paradoxical situation of western philosophy and the search for Chinese wisdom

Wu, Joseph S.

doi:10.1080/00201747108601620

Cited by 2 publications

(4 citation statements)

References 2 publications

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“…In this, Wu's (1972) comparison between 'Western' and Chinese humanism is telling. In Wu's view, Western, Renaissance and existentialist humanisms are not humanism in its full development since both are products of the outgrowth of non-humanistic thoughts.…”

Section: Shinayakana/wsr: Pragmatism With a Differencementioning

confidence: 99%

“…Nisbett (2003, p. 40) notices that the Chinese and Japanese are 'far more interested in the pragmatic application of knowledge than with abstract theorizing for its own sake'. Whilst Westerners see this as 'anti-codification' (Boisot and Child, 1996), Easterners themselves regard it as 'methodological simplicity' (Wu, 1972) or 'suggestive simplicity' (Fung, 1948). 2 This is no minor matter: it moulds the shape of Oriental methodologies (we shall return to this point later).…”

Section: Shinayakana/wsr: Pragmatism With a Differencementioning

confidence: 99%

“…Taking a historical perspective significantly long term, the Chinese and Japanese see human affairs and inquiries as patterned by continuous cyclical fluctuations. Conservative thinkers who favour the 'good old days' of the ancient sagekings are surely not 'progress'-minded, they are hopeful that we 'moderns' are just living in the down swing of one of the much larger cycles (Wu, 1972). Even the revolutionaries see events in a similar way: when he was asked about the effects of the French Revolution, the late Chinese premier Zhou Enlai replied, 'it's too early to tell' (Nisbett, 2003).…”

Section: Shinayakana/wsr: Pragmatism With a Differencementioning

confidence: 99%

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Theorizing systems methodologies across cultures

Zhu

2010

Syst. Res.

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People across cultures solve problems differently, so do they theorize systems methodologies. Mainstream systems research has thus far managed to ignore the cultural dimension, which generates frustrations in cross-border conversation and application. Exploring how representative systems methodologies are theorized in different cultural settings, this paper aims to (1) stress that systems methodologies, like other management thoughts and practices, are cultural artefacts, (2) propose that a heightened sensitivity towards cultural differences is essential to systems research and practice in an era of deepened globalization. 1 Hereafter, in this paper 'methodology' refers to both methodology and multi/meta-methodology wherever such a usage does not invite confusion. It should be noted, however, that the relationship between methodology and multi/meta-methodology is a point of controversy (see e.g.

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Section: Shinayakana/wsr: Pragmatism With a Differencementioning

confidence: 99%

Section: Shinayakana/wsr: Pragmatism With a Differencementioning

confidence: 99%

Section: Shinayakana/wsr: Pragmatism With a Differencementioning

confidence: 99%

See 1 more Smart Citation

Theorizing systems methodologies across cultures

Zhu

2010

Syst. Res.

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“…A dictum for the scientist is, 'the more up-to-date the more acceptable' … But in the humanities the corresponding dictum, 'the more recent the more acceptable', can no longer hold. 49 In the late 1910s Mao Zedong, the founding father of the People's Republic of China, had an opportunity to study in France, as other Chinese leaders such as Zhou Enlai and Deng Xiaoping had done. He rejected the idea on the basis that it was true that the West was much more 'advanced' than China, but the 'advancement' was primarily reflected in natural sciences and technology; in the areas of humanities, it might not be true.…”

Section: The Unawakened Academic Worldmentioning

confidence: 99%

The knowledge lacuna and implications

Liu¹

2015

The Chinese Strategic Mind

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The knowledge lacuna and implications A good decision is based on knowledge and not on numbers. Plato To know what you know and what you do not know, that is true knowledge. Confucius CAUSAL EFFECT IN REALITY It has come as a surprise that only a handful of Western politicians and business or organisational leaders to date have been aware that a great deal of conflict and contention between them and their Chinese counterparts is attributable to the misunderstandings associated with different strategic mind-sets. A 2014 article in the Wall Street Journal entitled 'Misunderstanding China: how did Western policy makers and academics repeatedly get China so wrong?', written by Michael Pillsbury, a senior consultant to the US Defense Department, highlights the gravity of this chasm. 1 The Middle Kingdom-potentially the most formidable opponent we have ever faced-remains as much of a mystery as ever … Why does doubt and conjecture still shroud a nation that for six decades we have studied, worked against, then allied with, then clashed with again? … The answer that I've come to after studying the Chinese for 40 years is that the problem is not China, but us. For six decades we Westerners have looked at China through our own self-interest. 2

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The paradoxical situation of western philosophy and the search for Chinese wisdom

Cited by 2 publications

References 2 publications

Theorizing systems methodologies across cultures

Theorizing systems methodologies across cultures

The knowledge lacuna and implications

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