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61. Proceedings of the XXII World Congress of Philosophy: Volume > 46
Huiyan Cai Philosophy of Social Sciences
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哲学来自人类的思维活动,社会活动,经长期的实践、积累、总 结而成的一门科学知识,因此社会科学与哲学二者是紧密相关的。人类 的社会活动,从原始社会发展至今已经有几千年的历史,漫长的社会发 展史,体现了社会发展的过程是循着社会发展的规律向前逐渐发展的, 因此,寻找和认识社会发展规律就成了哲学家努力的方向。
62. Proceedings of the XXII World Congress of Philosophy: Volume > 47
Han Han Clash of Civilizations, Sports Events and Harmony Communication Beijing Olympic Games on the Significanceand Role of Communication about Chinese Cultural Heritage
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Beijing Olympic Games is a Globalization sports events, also is a great chance to show Chinese cultural heritage. Throughout the Western cultural. The Chinese cultural understanding has always stayed in "Orientalism" to the "Oriental fever" among the transition. How the Olympic Games as an opportunity to make the “Harmony Communication”?To achieve cultural heritage in China in the Context of Globalization be "reassessed." Further evaluation of role and significancein spreading about Chinese cultural Beijing Olympic Games.
63. Proceedings of the XXII World Congress of Philosophy: Volume > 48
Fan Chen, Huiduan Ma “技术思考”的哲学反思 —J•C•皮特技术哲学思想评析及启示
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This paper takes the book named “ Thinking About Technology: the Foundations of the Philosophy of Technology” as the starting point of analysis. This book was published in 2000. we will summarize the primary idea of Joseph Pitt about Philosophy of Technology, and the debate about this book, analyze the “Phenomenon of Pitt”, that is the echo to the thought of Joseph Pitt on Philosophy of Technology. We point out at last, we should pay attention to the study on the foundation of Philosophy of Technology and the institutional development of philosophy of technology.
64. Proceedings of the XXII World Congress of Philosophy: Volume > 48
Lingling Luo 浅议工程技术活动中的设计哲学
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First of all, this paper defines design relation to engineering technology, in terms of philosophy, as the process of externalizing the subject’s consciousness as a medium replacement for a practical technical substance. The essence of design is to exhibit the careful foresight of practical possibility of technical principle and hominisation of technology. Practical possibility means a coincidence between technical principle and social need,technical production is shaped by social restriction. The hominisation of technology means a linkage of human properties with natural attributes. For that reason, technical principle demands personifying so as to be used by man. Secondly, this paper also discusses functions and characteristics of design. The appearance of design gives to knowledge of technology a unique form—a medium replacement or called correct ideology of technology; the appearance of modern design promotes occupation of designer, so individual of technological system is replaced in principle; the appearance of design also separates technical subject into mental subject and manual subject, strengthening the dominant position of mental subject. The separation of technical subject, hence, gives rise to the correct ideology of technical subject at different stages. Compared with science and arts, design has it as its characteristics to solve problems having no definite answers, which are limited undermany conditions. Design is a kind of careful prevision without doing on the-spot making of objects. Design is an art to satisfy practical function andmass-production. The medium-tool plays an important role in design. Key words: Activity of Engineering Technology; Designing philosophy; the essence of design; a medium replacement; correct ideology of technical subject.
65. Proceedings of the XXII World Congress of Philosophy: Volume > 48
Quanshi Li 後現代技術觀與和諧社會的建構
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In the course of modernization, the technical rationality still was the leading part of mainstream rational view in China. Modern technology brings us not only the acceleration of the modernization, but also increasingly serious condition, including of ecological crisis, environment deterioration, resource shortage, polarization of the rich and the poor, morality degradation and labor alienation. The potential phenomenon in the course of western modernization also appears in china. Maybe we can’t charged the whole fault to modern technology, but it as the essential phenomenon and leading power of our Times, avoidance plays that blaming part in the result of development. Nowadays western developed countries have realized modernization and begin to step into the Time which we call as post-industrial, post-informatization, and post-knowledgeable society. In starting from the theory paradigm of postmodernism philosophy, searching for essential survey of technology’s philosophical meanings, discussing a Postmodernism view on Technology which re-unscramble transformation relationship between in human and nature, This paper presents a pattern of interpretation and construction of technology which has the meanings of sustainable development. Postmodernism View of Technology, which is the total attitude and ultimate standpoint about the essence of technology, the constitutes oftechnology, the drive of technology, the development of technology, the function of technology, the value of technology and the relation between technology and society in the postmodern context. This paper introduces and analyzes the postmodern theory system on philosophy of technology. This system is based on a kind of postmodernism worldview, through distinguishing pre-modern, modern and postmodern, the author deeply criticizes the alienation of modern technology, and tries to build up a postmodern Society which “needs take good care of and waits for being harvested” by “returning value to technology” and “transcendingmodernity”. It has the important academic value for theory innovation of technology philosophy, and important directive significance for building a harmonious society on the basis of human.
66. Proceedings of the XXII World Congress of Philosophy: Volume > 49
Zhenping Hu “以人为本”核心价值理念的形成
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The formulation of “putting people first” as core values in contemporary China had its profound realistic context, witnessed a zigzag historical course, and cherished a Marxist theoretical origin. Against the background of developing market economy, the looming large of “putting money first”, “putting property first”, or “putting officials first” etc., it came into being by meeting China’s actual social demand, deriving yet elevated from the viewpoints of administrative science. It gained powerful impetus in the reflection of “cultural revolution”, and through the practice of reform and opening up. Meanwhile, it is also a spiraling process ofideological emancipation. Its formulation rested upon a unification of theory and practice, benefited not just from a continuously deepened understanding of Marxist theory about humanity, but from an innovative application of that theory in face of a new situation and practice.
67. Proceedings of the XXII World Congress of Philosophy: Volume > 50
Cui Zhang Setting up a new model of the democratic theory ‐ research on Habermas’ theory of public sphere
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Public sphere is an important idea of Habermas in the early research, which guided his latter research, especially in political philosophy field. According to Habermas’ research on public sphere, this paper researches public sphere’s significance in solving the legalization crisis of capitalism and remedying the democratic theory of bourgeoisie. Public sphere idea set up a new model of the democratic theory, deliberative democracy, which is better than democracy of both liberalism and republicanism, and become the most important theme of Habermas in theory and practice.
68. Proceedings of the XXII World Congress of Philosophy: Volume > 50
Hong-bing Chen, Yu-hai Chen “卢德意象”正名的社会意蕴阐释
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The connotation of the “Luddite Imagination” refers to the concepts of the “Luddite Movement” and the “Luddites”, those events and individuals who are seen as conservatives behind the times. The negative connotation of the “Luddite Imagination” changed from the political connotation to cultural connotation. Neo-Luddism identifys the rational advocacy in defense of the old Luddite Movement; There are deep-seated issues involved behind the rehabilitation of thenegative connotation of the “Luddite Imagination”; It has comparative implications on China’s modernization process.
69. Proceedings of the XXII World Congress of Philosophy: Volume > 50
Biao Cheng 被生产的生活
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Today, modern large-scale production has created a real life world for people. People's life is so greatly dominated by production that we can say people's life is the life being produced. The basic features of modern life are: First, modern lifestyle is a consumptionism-oriented lifestyle. Consumption has become the main content of modern life. As a result, it is very difficult to distinguish life from consumption. People have changed into consumers. Second, modern lifestyle is a lifestyle of the generalization of commodity logic. Commodity logic has pulled whole society onto the track of the commodity production. People's life is inevitably dominated by the commodity logic, resulting in the prevalence of materialism and money worship. Third, modern lifestyle is a highly homogenized lifestyle,eliminating the possible development of individual personality. The main problems of modern life are: First, lack of conscious reflection of life, People have been lost in a fake sense of happiness. People indulge in a fake sense of happiness created by consumption without any selfconsciousness. Second, lack of correct self-understanding, People have been lost in formal personality. The expressions of formal personality are lack of serious rational thinking. Third, lack of the concern about the transcendent dimension of life, People have been lost in the present dimension of life. People's life has been filled with all kinds of consumergoods and illusions that evoke. Therefore, no room has been left for transcendent issues, such as, the meaning of life.
70. Proceedings of the XXII World Congress of Philosophy: Volume > 50
ZhiWei Han 论马克思哲学的实践概念
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The Conception of practice of Marx philosophy ended practical philosophy and started philosophy practice. Marx didn’t establish practical philosophy but enriched philosophy practice in the objectivity activity of human sensibility. By the objectivity activity of human sensibility in society, history and world wasphilosophy politicized and politics philosophized, which we muss face, when we think about the conception of practice of Marx philosophy and which is inevitable, when we talk about the social practice of contemporary globe.
71. Proceedings of the XXII World Congress of Philosophy: Volume > 51
Hui-Ling Wu 老子論人與自然
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The relationship between mankind and nature is a precarious one at best; at once seemingly irreconcilable and yet there is still certain interdependency. In discussing this relationship we need not merely touch upon modern science or environmentalism as the ancient Chinese thinker Lao-tzu had something to say on the matter in the pre-Qin period of Chinese history. But Lao-tzu writes not merely about the relationship between mankind and its environment, taking theterm ‘nature’ in a much broader sense. I would like to discuss Lao-tzu’s idea of nature from the evolution of the meaning of the term, the relationship between mankind and nature and one of establishment and co-existence. This paper will consider how mankind and nature have an interdependent coexistencethat often turns into contradictory and at times conflicting circumstances. It will divide the relationship between mankind and nature into three categories, namely“mankind and natural conscience,” “mankind and other objects” and “mankind and the natural environment” an pose questions as to how to use Lao-tzi’s thought to establish a “coexistence” between mankind and nature.
72. Proceedings of the XXII World Congress of Philosophy: Volume > 53
Dongkai Li 一切人文知识的根本根据是什么
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RENE DESCARTES had a dream , to find out the root basis theory for human’s all knowledge. Obviously in 16th century , that was only a dream. Since the onto is the root basis of everything, then, the knowledge of everything should have their root in the onto. Believing in this law, the philosophiers like Descartes in the thousands years history, had the same dream--to find out the root basis theory for all the knowledge. This root basis theory for knowledge, in fact, is refers to the onto, but at the aspect of cognition in philosophy. In ontology, it is theory of the onto, in cognition, it is called the root basis for knowledge. In my other papers, I already presented my new study in the ontology and cognition, my new theory in the ontology and cognition, is to be the root basis of knowledge. In my this paper, as per my new ontology and cognition, I will demonstrate which kind of humanities knowledge could be produced.
73. Proceedings of the XXII World Congress of Philosophy: Volume > 53
Kaifeng Huang 历史认识与历史评价
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By exploring the inner relationship between historical understanding and historical evaluation, this essay argues that the understanding and the evaluation of history are two indispensable parts of a full process of historical study. There is a unification between the subjectivity of evaluation and the objectivity of knowledge. Understanding history is not just for respecting the facts, but for exploring the influence of the past on the social progress nowadays. Only by combining theassessment of value and the understanding of past facts, can an integrated research process come into being. Evaluation never stops so long as the understanding of historical fact goes on. For obtaining an understanding of historical objectivity, one needs to cultivate his correct, reasonable value and philosophy, to conduct his research in accordance with the value of promoting social progress and with the people as the subject. A correct and reasonable concept of value helps historians to acquire objectivity in their historical knowledge; even so, objectivity comes first, for it is a symbol for historical study becomes science. A past which once existed, after all, shapes and prescribes the limit of historical evaluation.
74. Proceedings of the XXII World Congress of Philosophy: Volume > 54
Sun-Hye Kim Introduction for Philosophical Therapy ‐ Self-Awareness, Self‐Care, Dialogue as the Three Axes of Philosophical Therapy
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The modern times proclaimed ‘God’s death’ and the post‐modern times did ‘the death of Man/Subject. And recently our society suffers from ‘the death of the humanities’. The death appearing along with is ‘the death of philosophy’. What on earth does the notice of death of philosophy mean by in the life of human beings living in the modern times? This writer is groping for the point to revive the modern significance of philosophy facing the tragic situations called ‘Death’ through the inquiry of the rendezvous between philosophy and therapy. This writer will study the features of the philosophical therapy in philosophizing in the ancient times, firstly in the relation of philosophy and therapy, secondly the soul as the subject and object of mind‐therapy, thirdly the self‐awareness (gnôthiseautón) as the way of mind‐therapy, fourth the self‐care (epimeleia heautou) as the goal of mind‐therapy, and finally the dialogue as the method of mind‐ therapy, during which I am going to form a solid foundation instead to study the spirit of philosophical therapy dwelling in philosophizing.
75. Proceedings of the XXII World Congress of Philosophy: Volume > 6
Miao Zi Jini 李佩华论著选篇 —佛教对太空的认识和宇宙责任
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1, Li pei hua is my teacher, this is discussing to him the introduction. The content is Buddhism to the outer space understanding and the universe responsibility. 2, Li pei hua thought that Buddhism's understanding is includes: Outer space spatial structure; Time cycle; With has other star person and so on six kind of imagination. Its content is very rich. 3, Li pei hau thought that Buddhism advocated not only relieves Earth's disaster, moreover must relieve the universe thedisaster. Is ultra humanitarianism. 4, Li pei hua also proposed that to humanity's outer space development, must treat dialectically, must prevent, the earthman to the outer space environmental pollution and the destruction, with kills other star biology. Must consider that the outer space crowd attacks brutally to the Earth. The advocate security space environment, carries forward the Buddhism spirit, this is person's universe responsibility.
76. Proceedings of the XXII World Congress of Philosophy: Volume > 9
Caigang Yao 論明末清初的王學修正運動
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Wang Yang-ming’s philosophy of mind brings about some abuses with its spread, such as despising moral cultivation and upholding mysteries, which cause the school to be degenerated in the later Ming dynasty. Some scholars, who are worried about the situation, starting from the abuses, retrospect and rectify the theoretical defects in the doctrine of Wang Yang-ming and his disciples. The article reviews the rectifying movement of Wang’s school during the later Mingdynasty and the early Qing dynasty, and reflects the relation between personality emancipation and moral rational spirit, hsin-hsing (mind-nature) and social achievements.
77. Proceedings of the XXII World Congress of Philosophy: Volume > 9
Zhou Hai-chun 《论语》“忠”的伦理道德意义
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It has limitations to understand “fidelity” of the Analects of Confucius in the thinking pattern of subject-object. The interpretation patterns of self-other and private-public ethics can’t also completely explain the philosophical meaning of “fidelity” in the Analects of Confucius. “Fidelity”, in Confucian theory and practice, has important place, therefore, the paper will try to explore the philosophical meaning of “fidelity” of Confucius from the following suppositions in order to find a new way of philosophical explanation. The suppositions are as the following: First of all, “fidelity” can’t be understood, in Chinese, as a verb which means “faithful to sb”. It is a noun or a gerund. Basing on the distinction of “material world” and “meaning world”, the paper holds that the connotation of “fidelity” has its inner regulation and its meaning is, first of all, regulated not by the material world but by the other contextual logic categories, in this way, it has the characteristic of independence and transcendence. The core meaning of “fidelity” is “center”, the paper calls it as “the centric wisdom” from the epistemological perspective. Wesuppose that Confucius has presupposed that every life has enough wisdom to know what the affirmative value is. For Confucius, his philosophical thinking on “fidelity” has both traditional heritage and personal innovation. We should pay attention to the latter. Basing on the understanding that takes “fidelity ”as “the centric wisdom”, the paper holds that one of the meanings of “fidelity”, as an ethical concept, in the Analects of Confucius, is personal ethics which includes thereorganization of individual values. One part of the individual value is to recognize and practice the value which is independent of social value. Another part of the value is to practice and exhibit the wisdom of “fidelity” in personal speech and behavior including the spiritual activities. The “fidelity” of the Analects of Confucius, as an ethical concept, has another meaning, i.e. the inter-personal relationship which shows the affirmative value under the guidance of wisdom. The inter-personal relationship under the guidance of wisdom can exhibit the affirmative value and can be called as the “ethical” relation. The main requirements are as the following: we have to bring the reflective factor of “wisdom” into inter-personal relation and, under the guidance of wisdom, try to take our social responsibilities required by the social role, or to abide by the public or the professional ethics. We have to maintain positive value direction in the verticalinter-personal relation which means supervision so as to realize the political affirmation. In the horizontal interpersonal relationship, basing on the individual wisdom, we have to keep the keen feeling of morality so as to realize our affirmative values. The understanding of these meanings concerning the word of “fidelity” is naturally resulted from our concern for the inner logic relation in the Analects of Confucius and for the form of idea-expressing of Confucius.
78. Proceedings of the XXII World Congress of Philosophy: Volume > 9
Li Weiwu The Historical Formation of Confucian Doctrines and the Possible Transfigurations in the Future
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In the development since two thousand years, Chinese Confucian doctrine had been keeping its relatively independent form and presenting the different thoughtbarycenter and theoretical form. From the early Qin Dynasty to the late Qing Dynasty, Confucian doctrines developed one after another the Confucian doctrine of human life, the Confucian doctrine of society, the Confucian doctrine of politics, the Confucian doctrine of metaphysics and the Confucian doctrine of critique. In the beginning of 20th century, facing the serious crisis of above traditional Confucian doctrines, modern Neo-Confucian began to rebuild Confucian doctrines. They first as the conservatism founded the Confucian doctrine of culture in probing into the problems of the outlet in Chinese culture, and then tried to rebuildontology and formed the Confucian doctrine with modern content, which made the modern Neo-Confucian doctrine have great influence in 20th century, but there were no any great achievement in the Confucian doctrine of human life, also absent of systematical contribution in the Confucian doctrine of society and of politics. Summarizing the historical development of the Confucian doctrines, it clearly shows that the future of Confucian doctrine in 21st century lies in rebuilding the Confucian doctrine of human life by the characters of Confucian doctrine and the changes of Chinese life world, and further developing the Confucian doctrine of culture and of metaphysic and softly realizing the resource transformation of the Confucian doctrines of society and politics.
79. Proceedings of the XXII World Congress of Philosophy: Volume > 9
Qi Si “易和哲学”: 中国哲学的和谐发展观
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Yi-He is universal symbol of Chinese philosophy, it contains two thoughts of “Yi” and “He”. Thought of “Yi” represents idea of change in Chinese philosophy,thought of “He” represents idea of harmony in Chinese philosophy. “Philosophy of Yi-He” is dialectical synthesis of thought of “Yi” and thought of “He”, as well as the unique nature of Chinese philosophy thought. It embodies the deep structure of Chinese cultural spirit and the innovative pattern of Chinese philosophy thought. At present, “philosophy of Yi-He” conforms to the topic of the age, i.e. developing in all-round and coordinating way and constructing harmonious society. It constitutes Chinese philosophy idea which reflects and criticizes modern civilization and creating viewpoint on harmonious development. “Philosophy of Yi-He” calls on harmonious world and constructs harmonious development idea in the relationship between human being and nature, human being and society, human being and themselves, human being and civilization. The viewpoint on harmonious development of Chinese philosophy aims at creating an ideal of harmonious world.