The reason for the emergence of consciousness of filial piety is that parental care could activate reciprocal filial piety. Parental care and filial piety are two supplementary phenomena caused by the same time consciousness. Phenomenology neglects consciousness of filial piety because it lacks the thinking that sees the fundamental meaning of time  in the intersection of past  and future . The consciousness of filial piety can only be really constituted by a human being s personal experience. Frustrations in personal life  and breeding of children for oneself  are two occasions for an adult to fight against the separating effect of individualized consciousness and regain awareness of filial piety.

Along with the Chan s linguistic turn , the significance of sutras, which were despised and even regarded as the obstacle to complete enlightenment, became accepted by the Chan. Due to Yanshou s contributions, the principle that emphasized the diversity of teaching in terms of the relationship between meaning and expression in the Sui and Tang Dynasties has been changed into a system which stressed the importance of the root/branches relationship of the mind and words. According to Yanshou, the conflict between the Chan and doctrinal teachings is resolved by highlighting the significance of words. Yanshou s work greatly inspired the Chan s interest in words in the Song Dynasty.

Mou Zongsan uses the highest moral principle autonomy  to interpret Confucius  benevolence and Mencius  inherent benevolence and righteousness , focuses on the self-rule of the will. It does not do any harm to Mencius  learning, on the contrary, it is conducive to the communication between Chinese and Western philosophies. If we stick to Kant s moral self autonomy and apply it to interpreting Zhu Xi s moral theory, similarly we will discover the implications of Zhu Xi s autonomy  in his moral learning. Therefore, it is inappropriate for Mou Zongsan to say that Zhu Xi s ethics belongs to the autonomous one.

Feng Youlan s Xin Shixun e癗嫮(New Treatise on the Way of Life) written in the late 1930s differed from traditional moral teachings because it focused on nonmoral life lessons and how to virtuously  pursue success. It advanced an interpretation of traditional virtues as life lessons for young people, so that these virtues could transform an individual life in modern society. Thereby the morals of ancient sages could transfer to the modern, individual, and morality. The problem is just how the ideals of traditional Chinese culture have adjusted themselves to modern society. Following the phrase after-virtue , this effort can be called a pursuit of after-sage .

Ancient Chinese philosophers were inclined to preserve the doctrine of a unified body and mind rather than to engage in a discussion on the separation of the two. In addition, most traditional Chinese philosophers stressing in particular the function of mind. Based on the tradition of believing in the concept of qi, they traced the cause of their spiritual activities to the natural effect of the qi. The modalities display a phenomenological characteristic that looks at mental activities lightly, and examines language and action as a natural revelation of material force, qi.

The ineffable  in Wittgenstein s Tractatus Logico-Philosophicus is an essential term that has various interpretations. It could be divided into two types, namely, positive and negative, or real and fake. The negative or fake type can be clarified by logical analysis, while the positive or real type can be understood only through philosophical critique. Both the positive and negative types consist of infinity or absoluteness, but the infinity is subject to distinctions in meaning and logic.

Sartre s transcendence of the ego  means that consciousness is outside of the ego, that the ego is the ego of the other , and that the other is neither in consciousness nor in the ego. Sartre viewed reflection  as a pure mood rather than as the substantial carrier of mood. The strangeness and absurdity of the world emerge from this reflection. Sartre s imagination of the evil  has two aspects. On the one hand, evil  corresponds to the concept of the other, transcending the capacity for domination of the ego; on the other hand, imagination is related to the other in a broad sense, with the ability to transform philistinism  and evil  into marvels.

Complexity theories are on the way to establish a new worldview—processes instead of objects, history and uniqueness of everything instead of repetition and lawlikeness are the elements. These theories from deterministic chaos via the dissipative structures, the theory of catastrophes, self organization and synergetics are mathematical models, connected with a new understanding of science. They are characterized by new fundamental commitments of sciences. But at the same time, they are characterized by epistemic boundaries.

The essential significance of scientific metaphor lies in applying the general metaphorical theory to specific interpretations and elaborations of scientific theories to form a methodology of scientific explanation. It is a contextual grasp of objective reality. A given metaphorical context and its grasp of the essence of reality can only be valid when the context is continually restructured. Taking the context as a whole, the methodological characteristic of scientific metaphor lies in the unity of understanding and choice, experience and concepts, semantic structures and metaphorical domains, rationality and irrationality. As a form of thinking based on reasons, scientific metaphor plays an important role in invention, representation, explanation, evaluation, and communication.

Confucianism can be analyzed at three levels of ideas: life as existence (Sein) itself; the Confucian metaphysics about metaphysical beings; and the Confucian doctrines about tangible existences. In the eyes of Confucians, life itself is displayed as the feeling of benevolence in the first place. To reconstruct Confucianism is to return to life and perceive it as a fundamental source. That means to historically return to the original Confucianism during and even before the Axial Period, in essence it is to simultaneously return to our immediate life itself, and then on this basis to reconstruct both Confucian metaphysics and Confucian doctrines about tangible existences.