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Tracing the exchange of ideas among history's key philosophers, The Great Conversation: A Historical Introduction to Philosophy, Ninth Edition, provides a generous selection of excerpts from major philosophical works and makes them more easily understandable to students with lucid and engaging explanations. Extensive cross-referencing shows students how philosophers respond appreciatively or critically to the thoughts of other philosophers.
Wejen Chang brings a fresh perspective to the most prominent Chinese classical philosophers - Confucius, Laozi, Mozi, Zhuangzi, Mencius, Xunzi, Lord Shang and Han Fei. These thinkers founded or influenced the Confucian, Daoist, Mohist and Legalist schools of thought, and their ideas continue to guide China's thinking and behaviour today. He shows how these thinkers addressed the key question of how philosophical thinking can serve humanity and society. Chang systematically presents their different solutions and evaluates them according to reason and experience, helping you to understand the philosophical roots of law and Chinese law in particular.
In China, the debate over the moral status of emotions began around the fourth century BCE, when early philosophers first began to invoke psychological categories such as the mind (xin), human nature (xing), and emotions (qing) to explain the sources of ethical authority and the foundations of knowledge about the world. Although some thinkers during this period proposed that human emotions and desires were temporary physiological disturbances in the mind caused by the impact of things in the world, this was not the account that would eventually gain currency. The consensus among those thinkers who would come to be recognized as the foundational figures of the Confucian and Daoist philosophical traditions was that the emotions represented the underlying, dispositional constitution of a person, and that they embodied the patterned workings of the cosmos itself. Curie Virág sets out to explain why the emotions were such a central preoccupation among early thinkers, situating the entire debate within developments in conceptions of the self, the cosmos, and the political order. She shows that the mainstream account of emotions as patterned reality emerged as part of a major conceptual shift towards the recognition of natural reality as intelligible, orderly, and coherent. The mainstream account of emotions helped to summon the very idea of the human being as a universal category and to establish the cognitive and practical agency of human beings. This book, the first intensive study of the subject, traces the genealogy of these early Chinese philosophical conceptions and examines their crucial role in the formation of ethical, political and cultural values in China.
Mencius’ many assertions from virtue “Being what I inherently possess” to “this [virtue] is what Heaven or Nature gives to me” clearly show the basic self-consciousness of virtue in pre-Qin Confucianism and the confirmation that virtue originates from Heaven or Nature. Then, what was the reason for the Chinese “Axis Age” thinkers to unanimously trace the origin of human virtue back to Heaven or Nature and the mandate of Heaven? Of course, for them, the source of human virtue is Heaven or Nature, which means that they realized that human being was the limit of cognition. Since in their view, the problem is itself a question that transcends human cognition or that human understanding can possibly clarify both virtue itself and the source of human virtue being beyond the bounds of human knowledge. Namely, tracing back virtue to its source is a quest that transcends the capacity of human understanding. However, those who have been influenced by modern cognitive theory and who constantly explore how Confucian thought emerged as well as how it took shape, cannot give a satisfying answer. Therefore, to trace the emergence and development of Confucianism through the perspective of the survival of agency and the foundation of the survival of agency is not only my own personal interest, but also one necessary for clarifying the development of Confucianism and the legitimacy of its existence.
A chronological and interdisciplinary study of early China from the Neolithic through Warring States periods (ca 5000-500BCE).
This volume engages with the works and ideas of Angus Charles Graham (1919–1991), one of the most prominent Western scholars of Chinese philosophy, at the twenty-fifth anniversary of his passing. Over a professional career of more than thirty years, Angus Graham produced an impressive amount of scholarship on a wide array of topics, ranging from Chinese grammar and philology to poetry and philosophy. His combination of rigorous scholarship and philosophical originality has continued to inspire scholars to tackle related research topics, and in so doing, has required of them a response to his views. This book illustrates the range of scholarship still elaborating upon, disagreeing with, and reacting to Graham's work on Chinese thought, philosophy, philology, and translation.
Mozi (Chinese: 墨子; pinyin: Mòzǐ; c. 470 – c. 391 BC), original name Mo Di (墨翟), was a Chinese philosopher during the Hundred Schools of Thought period (early Warring States period). A book named after him, the Mozi, contains material ascribed to him and his followers. Born in what is now Tengzhou, Shandong Province, he founded the school of Mohism that argued strongly against Confucianism and Taoism. His philosophy emphasized self-restraint, self-reflection and authenticity rather than obedience to ritual. During the Warring States period, Mohism was actively developed and practiced in many states but fell out of favour when the legalist Qin dynasty came to power. During that period, many Mohist classics are by many believed to have been ruined when the emperor Qin Shi Huang supposedly carried out the burning of books and burying of scholars. The importance of Mohism further declined when Confucianism became the dominant school of thought during the Han Dynasty, until mostly disappearing by the middle of the Western Han dynasty. The concept of Ai (愛) was developed by the Chinese philosopher Mozi in the 4th century BC in reaction to Confucianism's benevolent love. Mozi tried to replace what he considered to be the long-entrenched Chinese over-attachment to family and clan structures with the concept of "universal love" (jiān'ài, 兼愛). In this, he argued directly against Confucians who believed that it was natural and correct for people to care about different people in different degrees. "Mozi" is also the name of the philosophical text compiled by Mohists from Mozi's thought. This text originally consisted of 71 chapters. Because Mohism disappeared as a living tradition from China, its texts were not well maintained, and many chapters are missing or in a corrupted state.
This book is about the philosophical, historical, and interpretative aspects of Mencius. It explores his influence, reception, and relevance in China from the third century BCE to the present, as well as offers comparative studies of Mencius and major figures in the history of Chinese and Western philosophy. With 34 accessible articles written by leading philosophers and scholars, the Dao Companion to the Philosophy of Mencius provides both broad pictures and in-depth discussions regarding the work of one of the most important and influential Chinese philosophers. It covers his normative ethics, meta-ethics, political philosophy, epistemology and moral psychology. The last section of the volume, “Mencius and Western Philosophers: Comparative Perspectives,” explicitly puts him in dialogue with major Western philosophers. The Dao Companion to the Philosophy of Mencius serves as an essential volume for college students, graduate students, and scholars who study and teach Mencius as well as Chinese philosophy and comparative philosophy in general.​
This volume presents the most important portrayals of an ancient Chinese master, Yang Zhu, throughout Chinese history, from the fourth century BCE till today. Due to the striking scarcity of reliable textual testimony regarding his life and thought, all these portrayals are to a large extent inspired by their own historical contexts: Mencius's criticism in the late Warring States, the creation of a Confucian orthodoxy during the imperial era, and the establishment of a Chinese philosophy in the Republic. This volume adopts a historical approach, tracing the most important portrayals of Yang Zhu in their own contexts and mutual connections. It yields new insights not only into the figure of Yang Zhu, but also into the stages of China's intellectual history. Scarcity of reliable textual support is, to varying degrees, a common predicament in the study of ancient Chinese masters, but the case of Yang Zhu is particularly illuminating. The remarkable dearth of textual material represents the almost "nothing" out of which early Chinese philosophers such as Yang Zhu have been fruitfully "created."