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Does Michigan Matter?, Stephen C. Angle
Does Michigan Matter?, Stephen C. Angle
Stephen C. Angle
When I went off to graduate school, specialists in Chinese philosophy taught in philosophy departments at four significant graduate programs: University of Michigan, University of California at Berkeley, Stanford University, and University of Hawai’i. Today, of those four programs, only Hawai’i — which in contrast to the other three, has not been viewed as a strong broad-based graduate program1 — still has specialists in Chinese philosophy. My question here is: does this matter, and if so, to whom?
No Supreme Principle: Confucianism's Harmonization Of Multiple Values, Stephen C. Angle
No Supreme Principle: Confucianism's Harmonization Of Multiple Values, Stephen C. Angle
Stephen C. Angle
The present symposium is a reaction to one of the most stimulating debates that the Chinese philosophical community has seen in years. The vigorous challenges mounted by LIU Qingping prompted a wide-ranging and constructive conversation that has focused in four areas: first, the historical, contextual interpretation of classical Confucian teachings, and their strengths and weaknesses in that context; second, arguments about the continuing cultural influence of these Confucian orientations; third, methodological questions about the proper way to study and develop Chinese philosophy; fourth, more substantive argument about what sort of philosophy one ought to adopt today. As both an …
儒家人文主义与有根的全球哲, Stephen C. Angle
儒家人文主义与有根的全球哲, Stephen C. Angle
Stephen C. Angle
儒家传统有许多不同的维度,因此可以用不同的方式和目的来研究,乃至实践。在大多情 况中,进入儒家的不同途径间相互补充之处多于彼此冲突的地方。正如彭国祥教授最近指出的, 只要我们注意如何去界定术语,1儒家思想可被看作是兼有人本主义和宗教两方面的思想。本文 力求表明,我们也可以把儒家理解为一种仍富活力的哲学传统,可以与西方现代哲学进行建设 性对话。我的目的是要表明:像任何人本主义传统一样,儒家可以在保持自身独特性的同时, 进行跨文化交流。我相信,我们既可以不放弃我们独特传统,又可以相互交流,互相学习。
How Serious Is Our Divergence?, Stephen C. Angle
How Serious Is Our Divergence?, Stephen C. Angle
Stephen C. Angle
Near the beginning of his magisterial A Cloud Across the Pacific, Thomas Metzger sums up what he calls his “paradoxical combination of reflexivity with cultural patterns” as follows:
This book is based on the premise that thinking about how to improve political life cannot be the product of either a closed cultural system or of reason as a uniform cognitive faculty with which all persons try to apprehend and reflect on objective realities or universal principles. Insisting that both dimensions are paradoxically combined in everyone’s thinking, I take issues with two groups — the Western scholars fascinated just with …
How Serious Is Our Divergence?, Stephen C. Angle
How Serious Is Our Divergence?, Stephen C. Angle
Stephen C. Angle
Near the beginning of his magisterial A Cloud Across the Pacific, Thomas Metzger sums up what he calls his “paradoxical combination of reflexivity with cultural patterns” as follows:
This book is based on the premise that thinking about how to improve political life cannot be the product of either a closed cultural system or of reason as a uniform cognitive faculty with which all persons try to apprehend and reflect on objective realities or universal principles. Insisting that both dimensions are paradoxically combined in everyone’s thinking, I take issues with two groups — the Western scholars fascinated just with …
儒家人文主义与有根的全球哲, Stephen C. Angle
儒家人文主义与有根的全球哲, Stephen C. Angle
Stephen C. Angle
儒家传统有许多不同的维度,因此可以用不同的方式和目的来研究,乃至实践。在大多情 况中,进入儒家的不同途径间相互补充之处多于彼此冲突的地方。正如彭国祥教授最近指出的, 只要我们注意如何去界定术语,1儒家思想可被看作是兼有人本主义和宗教两方面的思想。本文 力求表明,我们也可以把儒家理解为一种仍富活力的哲学传统,可以与西方现代哲学进行建设 性对话。我的目的是要表明:像任何人本主义传统一样,儒家可以在保持自身独特性的同时, 进行跨文化交流。我相信,我们既可以不放弃我们独特传统,又可以相互交流,互相学习。