The Chinese construction of the science of philosophy takes as its basic form the narrative of the history of philosophy.The introduction into Chinese philosophy of the normative character of philosophy and its proble...The Chinese construction of the science of philosophy takes as its basic form the narrative of the history of philosophy.The introduction into Chinese philosophy of the normative character of philosophy and its problem framework via the narrative of the history of philosophy has to some extent enabled the practice of philosophy to remain separate from the norms and methods of traditional Chinese thought.Philosophical norms and problem frameworks from the West have changed the happenings of the historical world towards the eternal Dao of the classical world into intellectual texts,and have transformed the situationbased expressive strategy that develops the principles of things in the world of concrete experience into concepts and categories.As a consequence of these two positions,the ground of Chinese philosophy,based as it is on the history of philosophy,may not only be separated from the everlasting world of experience of the classics,but may also be divorced from the present experience of the modernization process.If we start from an analysis of the historicity of the Chinese intellectual tradition and its classical character,Chinese philosophy has obtained the possibility of returning to experience by means of parsing jishi yanli,a way of thinking that uses the investigation of things to fathom principles.The pathway of integrating philosophical thinking and experience will enhance and stimulate the contemporary value of the classics.More importantly,regarding the unique methods and strategies of expression in traditional Chinese thought as a general philosophical approach can facilitate the promotion of the construction of a world philosophy oriented toward currentexperience.展开更多
Human rights are not only pivotal in depicting the relationship between individuals and communities but also a focal point of political philosophical concerns oriented towards reality. The inseparability of human righ...Human rights are not only pivotal in depicting the relationship between individuals and communities but also a focal point of political philosophical concerns oriented towards reality. The inseparability of human rights from individual self-identity reveals a contradiction between practicality and historicity in understanding individuals, as highlighted in the debate between liberalism and communitarianism. In order to reconcile this contradiction, Habermas,drawing from German classical philosophy, examines practicality and historicity separately: while Fichte intertwines objectivity in self-identity, revealing the practicality of individuals but neglecting their real elements, Hegel interprets self-identity under the concept of unity,examining individuals from a historical dimension but letting rational rules dominate reality. Ultimately, Habermas reconstructs the process of modern individual self-identity from the theory of communicative action by critiquing the shackles of subjective philosophy. He not only reconciles the divergence between practicality and historicity in self-identity, but also elucidates the intersubjective core inherent in human rights.展开更多
文摘The Chinese construction of the science of philosophy takes as its basic form the narrative of the history of philosophy.The introduction into Chinese philosophy of the normative character of philosophy and its problem framework via the narrative of the history of philosophy has to some extent enabled the practice of philosophy to remain separate from the norms and methods of traditional Chinese thought.Philosophical norms and problem frameworks from the West have changed the happenings of the historical world towards the eternal Dao of the classical world into intellectual texts,and have transformed the situationbased expressive strategy that develops the principles of things in the world of concrete experience into concepts and categories.As a consequence of these two positions,the ground of Chinese philosophy,based as it is on the history of philosophy,may not only be separated from the everlasting world of experience of the classics,but may also be divorced from the present experience of the modernization process.If we start from an analysis of the historicity of the Chinese intellectual tradition and its classical character,Chinese philosophy has obtained the possibility of returning to experience by means of parsing jishi yanli,a way of thinking that uses the investigation of things to fathom principles.The pathway of integrating philosophical thinking and experience will enhance and stimulate the contemporary value of the classics.More importantly,regarding the unique methods and strategies of expression in traditional Chinese thought as a general philosophical approach can facilitate the promotion of the construction of a world philosophy oriented toward currentexperience.
基金This article is a phased outcome of the research project“Research on Contemporary Chinese Human Rights Theory and Discourse”funded by the Scientific Research Fund of Renmin University of China (Special Funds for Basic Scientific Research of Central Universities)(Project Approval Number 22XNA006)。
文摘Human rights are not only pivotal in depicting the relationship between individuals and communities but also a focal point of political philosophical concerns oriented towards reality. The inseparability of human rights from individual self-identity reveals a contradiction between practicality and historicity in understanding individuals, as highlighted in the debate between liberalism and communitarianism. In order to reconcile this contradiction, Habermas,drawing from German classical philosophy, examines practicality and historicity separately: while Fichte intertwines objectivity in self-identity, revealing the practicality of individuals but neglecting their real elements, Hegel interprets self-identity under the concept of unity,examining individuals from a historical dimension but letting rational rules dominate reality. Ultimately, Habermas reconstructs the process of modern individual self-identity from the theory of communicative action by critiquing the shackles of subjective philosophy. He not only reconciles the divergence between practicality and historicity in self-identity, but also elucidates the intersubjective core inherent in human rights.
