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Natural Philosophy of Zhouyi and Life Practice
LI Shuhua
Frontiers of Philosophy in China. 2012, 7 (2): 179-190.
https://doi.org/10.3868/s030-001-012-0011-5
The natural philosophy which is implied in Zhouyi is a philosophy of generation. This is a metaphor for life and the unity of cosmology, ontology and axiology, based on a practice of life which is a unity of moral and cognitive practice. This article suggests that, based on the implications of the original classic text of Zhouyi and its commentaries, the characteristics and meaning of Chinese natural philosophy can be understood through the cosmology of morality, the ontology of unity of heaven, earth and humanity, the theory of practice that integrates knowing with action, and the methodology of wholly generating. I argue that this unique natural philosophy is not only the origin of the transcendental values of Chinese culture, but also the metaphysical foundation of ancient science in China. In the great transformation of history and dialogue between East and West in 21st century, it creates a unity of different cultures of human beings from different ways which are harmonious but not uniform.
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Between Virtues and Blessings: A Discussion on Zhang Jiucheng’s Thoughts
LI Chunying
Frontiers of Philosophy in China. 2012, 7 (2): 191-216.
https://doi.org/10.3868/s030-001-012-0012-2
As an important thinker in the early South Song dynasty, Zhang Jiucheng differed in his thinking from the School of Principles of the Song and Ming dynasties, which was the mainstream at that time, and was thus excluded by Zhu Xi and his followers. The relation between virtues and blessings was a characteristic part of Zhang’s thought. By analyzing concepts like Heavenly mandates, virtues, blessings, luckiness and unluckiness in Zhang’s thought, this essay re-defines the complicated but manifest relations between virtues and blessings; clarifies the trajectory of Zhang’s thoughts on Heavenly mandates, virtues, and blessings; and displays the efforts of the Neo-Confucians of the Song dynasties to stress the value of human nature in the tension between Heavenly mandates and virtues.
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Survey of Confucius’s Approach to Expediency
LU Youcai
Frontiers of Philosophy in China. 2012, 7 (2): 244-254.
https://doi.org/10.3868/s030-001-012-0014-6
Confucius held that expediency means adjusting to changing circumstances, not necessarily going along with or against anything, having a sense of propriety about times and measures, and doing things in their proper time and manner. However, expediency does not mean doing whatever one likes without any principle; instead, it means taking benevolence and righteousness as criteria and acting accordingly. In Confucius’s opinion, one should cultivate benevolence internally and act with righteousness externally, weigh importance and unimportance, measure advantages and disadvantages, and not “set the mind either for anything, or against anything,” pursuing “what the heart desires, without transgressing what is right.” In this way, he would keep to benevolence without deviating from it, act expediently without despising any principles, and attain a dialectical unification of expediency and principles.
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Sense and Reference of Predicates: Comments on Frege’s Theory of Sense-Reference
CHEN Xiaoping
Frontiers of Philosophy in China. 2012, 7 (2): 270-283.
https://doi.org/10.3868/s030-001-012-0016-0
Frege argued that a predicate was a functional expression and the reference of it a concept, which as a predicative function had one or more empty places and was thus incomplete. Frege’s view gives rise to what has been known as the paradox of the concept “horse.” In order to resolve this paradox, I argue for an opposite view which retains the point that a predicate is a function, i.e. that a predicative function is complete in a sense. Specifically speaking, a predicate performing the function of a predicate has at least one empty place and has no reference, while a predicate performing the function of a subject does not have any empty place but does have a reference. Frege not only regarded a concept with one or more empty places as the reference of a predicate but also took a set of objects without any empty place to be the extension of a concept with one or more empty places. Thus, it presents a complex relationship between the reference of a predicate and its corresponding extension, leading to disharmony in his theory. I argue that this is because there is a major defect in Frege’s theory of meaning, namely the neglect of common names. What he called extensions of concepts are actually extensions of common names, and the references of predicates and the extensions of common names have a substantial difference despite being closely related.
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The Philosophical Underpinnings of Western HRM Theory
YUAN Li
Frontiers of Philosophy in China. 2012, 7 (2): 317-346.
https://doi.org/10.3868/s030-001-012-0019-1
As a typical American Product, the Human resource management (HRM) system provides a strong sense of equity, of a trustworthy exchange relationship, and alleges that assessment and promotion mainly depend on an individual’s merits. The critical perspectives of HRM reveal that the “soft” HRM offers a smokescreen for “hard” HRM to cover its unchanged reality, which emphasizes rationality, individualism, control and short-term orientation. This article analyzes the underlying philosophy of HRM, which offers the fundamental theoretical support for it, from four aspects: individualism, meritocracy, rationality and short-termism.
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