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Democracy as a Way to Social Compromise
Han Zhen
Frontiers of Philosophy in China. 2006, 1 (1): 1-5.
https://doi.org/10.1007/s11466-005-0009-9
In modern society, democracy as a symbol of social civilization and progress is cherished. Any government or organization, whether truly democratic or not, will claim that it is democratic while its opponents are not. However, as a historical notion, democracy does not possess the quality of absoluteness. In my view, democracy, in its original meaning, should be understood as a way to social compromise, whose aim is to guarantee a relatively fair political life.
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Dimensions of Modernity and Their Contemporary Fate
Yi Junqing
Frontiers of Philosophy in China. 2006, 1 (1): 6-21.
https://doi.org/10.1007/s11466-005-0001-4
Modernity, a focal point of interest in our time, means the cultural schemata and mechanisms of social action stemming from the Enlightenment and the modernization process. It is a set of new and man-made rationalized mechanisms and rules for human societies that naturally grow beyond geographical boundaries. The interrelated dimensions of modernity may be roughly grouped into intellectual and institutional categories including subjectivity and individual self-consciousness, a spirit of rationalized and contracting public culture, modernity in sociohistorical narratives as an ideology, rationalization of economic operations, bureaucracy in administrative management, autonomy of the public sphere, and the democratization and contraction of public power. Modernity is inherently contradictory and risky, yet until now there has been no sign of an end in sight. It remains to be the major support and dynamic in keeping human society running. Let us beware of superficial judgment when reflecting upon theoretical critiques of modernity and try to grasp the great challenges and opportunities of globalization essentially a process of modernity.
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Flowing Within the Text: A Discussion on He Lin’s Explanation of Zhu Xi’s Method of Intuition
Zhang Xianglong
Frontiers of Philosophy in China. 2006, 1 (1): 60-65.
https://doi.org/10.1007/s11466-005-0010-3
The author examines He Lin s interpretation of Zhu Xi s method of intuition from a phenomenological hermeneutical perspective and by exposing Zhu s philosophical presuppositions. In contrast with Lu Xiangshan s intuitive method, Zhu Xi s method of reading classics advocates emptying your heart and flowing with the text and, in this spirit, explains the celebrated exhaustive investigation on the principles of things (ge wu qiong li). Text, according to Zhu, is therefore not an object in ordinary sense but a contextual region or sensible pattern that, when merged with the reader, generates meanings. Furthermore, by discussing the related doctrines of Lao Zi, Zhuang Zi, Hua-Yan Buddhism, Zhou Dunyi, and Zhu Xi s own One principle with many manifestations (li yi fen shu), the author identifies the philosophical preconditions of Zhu s method. Based on this analysis, the author goes on to illustrate Zhu s understanding of observing potential yet unapparent pleasure, anger, sorrow and happiness and maintaining a serious attitude (zhu jing).
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Thing, Value, Time, and Freedom: A Consideration of Some Key Concepts in Marx’s Philosophical System
Yu Wujin
Frontiers of Philosophy in China. 2006, 1 (1): 114-123.
https://doi.org/10.1007/s11466-005-0011-2
Criticizing the misunderstanding and wrong explanation of Marx s philosophical system made by recent Chinese textbooks on Marxist philosophy, the author argues that Marx s philosophy has practical, economical philosophical, and ontological dimensions and stresses on reconstructing Marx s philosophical system through synthesizing the above three dimensions. This paper intends to set up a new outline of Marx s philosophical system, in terms of the following four concepts thing, value, time, and freedom.
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