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| Classical Chinese Philosophy |
| The Classical Chinese Academic System: Anything But Backward, Actually Quite Advanced |
By Zhai Yuzhong (翟玉忠) 2013-09-01
Chinese learning is characterized by profoundness, vibrancy, and systemic unity: profoundness in its preference for more use of symbolic-imagery (意象) than abstraction in the way of thinking, vibrancy in its emphasis on studying ever-changing live situations rather than on empty verbal reasoning, and systemic unity in guarding against fragmentization. |
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| Eastern vs. Western: General Approach in Academic Work |
By Zhai Yuzhong (翟玉忠) 2013-02-01
Civilizations differ, and so are correlated academic cultures... Classical Chinese learning was opposed to “talks of two extremes as the only alternatives”... advocated all-round integration of knowledge in the highest possible degree... laid emphasis on the cultivation of human character... |
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| THE EASTERN WAY OF THINKING |
By Zhai Yuzhong (翟玉忠) 2012-12-02
... there has been a major difference between the Eastern and Western ways of thinking. To the Chinese, formal logic is not only unnecessary for correct thinking, but, what is even more problematic, it may lead to dangerous pitfalls in the thinking process... |
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| How Chinese Learning has been Emasculated by Western Thought |
By Zai Yuzhong (翟玉忠) 2012-09-01
At present what we need to do is to stop judging Chinese learning in Western terms and use our own learning as the basic framework of reference and borrow from the West what fits the conditions in China so as to develop a new Chinese culture and a new China. |
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| Balance between Four Occupational Groups (四民分业) in Ancient China |
By Yuzhong Zhai 2011-09-11
Ancient Chinese thinkers divided the whole population into four occupational groups: scholar-officials, peasants, craftsmen, and merchants (“四民分业”). They regarded it essentially important to balance the relations between the four groups by regulating scholar-officials, capital and the market.
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| Equality via Apparently Unequal Treatment (维齐非齐) |
By Yuzhong Zhai 2011-06-11
To realize equality through apparently unequal, but actually proper, treatment of people with unequal endowments, i.e., to achieve balances between different social strata and also between man (with unlimited desire) and nature (with limited resources) through a sophisticated regulatory system of propriety (礼制) -- this was typical of traditional Chinese civilization. When we are confronted with serious social and ecological crises today, the Chinese mode of civilization based on that system can serve as Noah’s Ark for the 21st century.
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| How Confucius and his Followers Systematically Tamper with China’s Classical Documents |
By Yuzhong Zhai 2010-09-12
This essay shows that, to push their parochial ideology, Confucius and his followers tried all means to falsify classical records of Chinese culture. Confucianism was wrongly regarded for too long as representing Chinese culture. Now it is time to restore the facts of history: Confucianism was but one of the many schools of thought of ancient China, and it was the Huang-Lao (Daoist-Legalist) school who integrated all into one. |
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