Please wait a minute...
Frontiers of Philosophy in China

ISSN 1673-3436

ISSN 1673-355X(Online)

CN 11-5743/B

Postal Subscription Code 80-983

Front. Philos. China    2016, Vol. 11 Issue (1) : 73-87
Orginal Article |
Yin and Yang , and the Hot and the Cold
NIE Minli()
School of Philosophy, Renmin University of China, Beijing 100872, China
 Download: PDF(271 KB)  
 Export: BibTeX | EndNote | Reference Manager | ProCite | RefWorks

Yin and Yang are important concepts in ancient Chinese philosophy. Western scholars have become more familiar with these two concepts recently, but for a long time almost no one considered comparing them with their own tradition such as the ancient Greek philosophy, and especially with the ideas of the Hot and the Cold in Presocratic philosophy. In this paper, I make an attempt to do exactly that, and especially make a detailed comparison between the thoughts of two ancient thinkers: Laozi and Anaximander. I discuss the thought of Yin and Yang in Laozi—who was the earliest philosopher making use of the concepts Yin and Yang—to express his cosmological thought in ancient Chinese philosophy. Comparatively, I discuss the ideas of the Hot and the Cold in Anaximander, the earlier among Presocratic philosophers referring to the Hot and the Cold as fundamental concepts used to establish his cosmological system. Through this comparison, I indicate that the similarity between ancient Chinese and Western traditions is far more significant than what people are used to imagining.

Keywords Yin      Yang      the Hot      the Cold      Laozi      Anaximander      cosmology     
Issue Date: 01 April 2016
 Cite this article:   
NIE Minli. Yin and Yang , and the Hot and the Cold[J]. Front. Philos. China, 2016, 11(1): 73-87.
[1] CUI Xiaojiao. Paradoxes in the Textual Development of the Laozi: A Closer Examination of Chapters Eight and Twenty-Four[J]. Front. Philos. China, 2017, 12(3): 393-407.
[2] ZHANG Weiwen. The Philosophy of “Naturalness” in the Laozi and Its Value For Contemporary Society[J]. Front. Philos. China, 2017, 12(3): 340-357.
[3] Thomas Michael, CHEN Yazhou. Approaching Laozi : Comparing a Syncretic Reading to a Synthetic One[J]. Front. Philos. China, 2017, 12(1): 10-25.
[4] WU Guanjun. Narrating a Fantasmatic Unity: On the Contemporary Sinophone Discourse of China’s Civilizational Subjectivity[J]. Front. Philos. China, 2016, 11(4): 633-651.
[5] Franklin Perkins. The Laozi and the Cosmogonic Turn in Classical Chinese Philosophy[J]. Front. Philos. China, 2016, 11(2): 185-205.
[6] Roger T. Ames. “Bodyheartminding” (Xin 心): Reconceiving the Inner Self and the Outer World in the Language of Holographic Focus and Field[J]. Front. Philos. China, 2015, 10(2): 167-180.
[7] GUO Yi. The Origin and Differentiation of the Theories of Human Nature in Pre-Qin China[J]. Front. Philos. China, 2015, 10(2): 212-238.
[8] BAO Yongling. Water, Plant, Light, and Mirror: On the Root Metaphors of the Heart-Mind in Wang Yangming’s Thought[J]. Front. Philos. China, 2015, 10(1): 95-112.
[9] Heinrich Geiger. Sign, Image and Language in The Book of Changes (Yijing 易经)[J]. Front Phil Chin, 2013, 8(4): 607-623.
[10] James Garrison. On Cheng Chung-Ying’s Bentiyong Onto-hermeneutics[J]. Front Phil Chin, 2012, 7(3): 471-480.
[11] HAO Changchi. Lao-Zhuang and Augustine on the Issue of Suspension in the Philosophy of Religion[J]. Front Phil Chin, 2011, 6(1): 75-99.
[12] LI Ruohui. On Laozi’s Dao—An Attempt to Make Philosophy Speak Chinese[J]. Front Phil Chin, 2011, 6(1): 1-19.
[13] LI Jinglin, . Mencius’ Refutation of Yang Zhu and Mozi and the Theoretical Implication of Confucian Benevolence and Love[J]. Front. Philos. China, 2010, 5(2): 155-178.
[14] CHANG Yu , . The Spirit of the School of Principles in Zhu Xi’s Discussion of “Dreams”—And on “Confucius did not Dream of Duke Zhou”[J]. Front. Philos. China, 2010, 5(1): 94-110.
[15] WANG Zhongjiang, . The construction of the view of the cosmos and the human world in Hengxian[J]. Front. Philos. China, 2009, 4(4): 493-510.
Full text