Chinese philosophy Essay Example for Free

Chinese philosophy Essay. Introduction A. Thesis thither argon so m either different philosophies and religions, and they greatly influence mickles life. In this paper, I am going to introduce and define the representatives of the Hesperian philosophy much(prenominal) as Platos metaphysical Dualism and Chinese philosophy like Daoism. And I am going to comp atomic number 18 these philosophies and explain the disagreement amidst them. ?. Dualism A. Explain Platos metaphysical Dualism Platos Dualism divided the reality into cardinal different lands of existence ( military man of the Senses and World of the Forms). unmatched reality (the physical cosmos) is constantly changing, and another knowledge domain (the solid ground of the Forms) is unchanging. Plato further divided these dickens different realms of existence. The being of Forms kindle be divided into the higher world (realm of the system) and the lower world (the empirical world). The world of senses can be di vided into physical objects (ordinary objects we perceive) and visualises ( hints, reflections and pictures). B. Summary of Allegory of Cave Plato explained his metaphysical dualism by using the Allegory of a cave.According to Marc Cohen In the entirelyegory, Plato likens people untutored in the Theory of Forms to pris unmatchablers set up in a cave, unable to turn their heads. All they can see is the wall of the cave. Behind them destroy a fire. Between the fire and the pris binglers on that point is a parapet, along which puppeteers can walk. The puppeteers, who are dirty dog the pris unitarynessrs, moderate up puppets that cast shadows on the wall of the cave. The prisoners are unable to see these puppets, the real objects that pass behind them.What the prisoners see and hear are shadows and echoes cast by objects that they do not see. However, one day one of them is released from what keeps them the guy sitting, and they look back. At that time, the guy realizes that the re are objects and the fire behind people and soulfulness moves the objects. The shadow people have seen is a fake. volume who are still sitting have neer seen the objects behind them, so they believe that the shadow is real. The guy is free to move, so he starts to run to the move of the cave. later on scotchting come in of the cave, the guy feels dizzy because the world out of the cave is too shiny. After a while, his eyes got used to the brightness and the beautiful world like the mountain, the sky, the river, or the sun is in the eyes of the guy. And then he realizes that the world out of the cave is real. He goes back to the cave and tells people who are still sitting in the cave what he saw out of the cave. However, they do not believe that what the guy told is the truth. C. Interpretation of the Allegory.By using this Allegory, we can think more or less todays world. There are too much in formation in the world, and the world seems to be narrower than before. especiall y the appearance of mass media like newspaper, television, magazine, Internet, or SNS changed how we deal with reading. Too much information is created and flows any day, and we can get the information you need any time by the device like a wise to(p) phone, a PC or a tablet. However, is the information you can get really the reality?The information created by mass media might be like the shadow in a cave. Before I was born, there was already too much information. I learned much information like Nipponese history in a school, and I also bop the new information of the incidence that occurs e rattling day at the same time through mass media. So I learned most of things that occurred around the world through the information created by mass media, and the information is like a shadow in Allegory of a Cave. Suppose that an internal warfare is happening in one coun learn.We know about that through mass media. We might see suffers in a TV or in a photo. We feel like chthonianstand ev erything about the war through the picture on TV or words of the News, but that is not a whole thing but just sectionalization of that. We need to seek the reality by my own eyes todays world. ?. Platos legacy According to Philip, Plato thought that the soul could and would exist apart from the body and would exist afterward the belt up of the body. He offered a proof for this position and was the scratch to do so in writing that we have any evidence of doing so.He offered several different proofs or seams none of which are convincing today. His argument was that human being were composed of bodies and souls, but soul was more important and immortal. His arguments used premises that are supposed today. For example, Plato thought he could conclude that the soul could exist separating from the body because it worked autarkicly from the body when it engaged in pure thought. moreover today, it is proved that how we think depends on the physical judgement works. So this is no longish accepted as true.Plato thought that they are remembering the intimacy implanted in their souls when the souls were in the realm of pure thought and eternal forms before entering into the body after which they forgot as they became confused by physical emotions and feelings and limited experiences through the senses. And that is the only way to explain how people come to know. This is no longstanding accepted as the best explanation of how people come to have knowledge. However, Plato is credited with being the first human to attempt to set out any sort of a proof that humans had souls and that they survived the death of the body and that they were immortal.A. Descartes-Substance Dualism According to Philip, Descartes also believed that the soul existed prior to and separate from the body, and it was immortal. In his view, all of reality consisted of two very different substances matter or the physical and spirit or the non-physical. The physical was what would be exten d in time and space and the non-physical would not be characterized. He thought that his famous declare that I think therefore I am established not just that he existed but that he existed without a body as a thinking thing.A thinking thing is a thing that thinks and by that would be included imagining, conceiving, hoping, dreaming, desiring, fearing, conjecturing, reasoning, remembering and more. For him a thinking thing necessary no physical parts to do what it does. Modern science has established that there is no evidence of humans that are without a physical body and its brain. There is no evidence that thought is possible without a brain. There is much evidence that what has been associated with Descartes thinking thing is now explained solely in term of the brain and how the brain is physically structured and the functioning of the brain.B. Aquinas According to the text, Saint Thomas Aquinas is the philosopher who explained tailfin ways to demonstrate the existence of the d eity at heart the framework of a posteriori (the knowledge comes from, or after the experience) and veritable cosmo transparent and teleo logical arguments. I am going to explain one of the demonstrations. The way is from the personality of competent cause. In the world of sensible things, there is an target of efficient causes. It never happens that the thing is the efficient cause of itself.If you look at one phenomenon, you can see many efficient causes behind it. But you cannot go back to infinity. There must be the first efficient cause. Aquinas claims that that is the matinee idol. The Aquinas claim is similar to Platos claim. He thought the God is the first efficient cause and independent one. That is close to the concept the realm of the form Plato claimed. And the things in the world of sensible things are the secondary things of the God. It is close to the experimental world Plato claimed. ?. Chinese Natural Cosmology A. Ames Image of Reason in Chinese CultureAmes claims the difference between the dominant conceptions of reality in the West and in the Chinese tradition in his image of Reason in Chinese Culture. According to the text, Ames claims that to explore the Chinese philosophy, he thought you needed to recognize at least that you are dealing with a fundamentally different world if you are familiar with horse opera culture. To bring into relief certain features of the dominant Indo-European view and Chinese substitute(a) to it, he constructs a logical sense of rig with an aesthetic order. What we call logical sense of order has developed westbound philosophical and religious orthodoxy, and it is based on the presumption that there is something permanent, perfect, objective, and universal that disciplines the world of charge and guarantees natural and moral order-some originative and determinative arche, an eternal realm of Platonic edios or ideas, the One True God of the Judeo-Christian universe, a transcendental strongbox of invari able principles or laws, an annalistic rule for discerning clear and distinct ideas.In a single-order world, the One God is the initial beginning of the universe. The God is primal and unchanging principle that causes and explains that origin and issues everything from itself, and that is familiar and presupposition in occidental tradition. Although the world is explained by logical order in Western tradition, however, there is no logical order in Chinese philosophy. The order of Chinese tradition is immanent in and inseparable from a spontaneously changing world. The universe possesses within itself its organizational principles and its own creative energy.In the view of Chinese tradition, the world creates itself. That is scandalous from the view spotlight of Western scholar reason. The yin and the yan come unneurotic and guide the infinite combination of these two opposite reference point of energy. These two man-made lakes of energy make a spontaneous intelligence possible . Yin and yan as the characterization of a particular(a) relationship invariably entail a perception from some particular perspective that enables us to scarper patterns of relatedness and interpret our circumstances.They provide a vocabulary for sorting out the relationship among things as they come together and constitute themselves in unique compositions. Ames also mentions the Chinese word li. In both perfect Chinese corpus and modern language, the closest term that approximates reason or principle. He claims that identifying the inwardness of the word li correctly is essential to understand Chinese philosophy. According to the text, Philosophically, the most familiar uses of li lie somewhere in the cluster reasoning or rationale (A. S. Cua), principle (W.T. Chan), organism (J. Needham), and coherency (W. Peterson). Among these several alternative translations used for li, although philosophically as protean as principle for Western tradition, unwarrantedly restrict li to a notion of human consciousness and tend to introduce distinction such as animate and inanimate, agency and act, intelligible and sensible. Li is much different from being some independent and immutable originative principle that disciplines a recalcitrant world. It is the fabric of order immanent in the high-power process of experience.That is why psychology is translated in to Chinese as the li of the heart-and-mind, but then physics is the study of the li of things and events. What separates li rather clearly from Western common understanding of principle is that li is both a unity and a multiplicity. Li is the coherence of any member of a set, all members of a set, or the set as a whole. Both the uniqueness of each particular and the continuities that ascertain among them are reflected by this description. Li then is the defining character or ethos of a given community, or any other such composition.Ames also claims another point at which li departs from principle. In Wester n tradition, the discovery of originative and determinative principle gives us a schema for classifying things and subsuming one thing under another. That is why people seek principle in Western tradition. However, the investigation of li, by contrast, is to seek out patterns that relate things, and to discover resonances between things that make correlations and categorization possible. B. Hans-Gorg Moeller In Daodejing, the meaning of the calm down is described by using metaphor.From the view of the Daoist, our world is a self-generating process. In Daoism there is no initial beginning for logical order. In Daoism, order is immanent in and inseparable from a spontaneously changing world, and then the world creates itself. In this point of view, the role of the root is very important. The root is an origin of phenomenon, and many things are derived from the root. unconnected many Western philosophical perspectives, this root has a somewhat unique, interesting, and different mea ning in it. The Western philosophys principle or arche is the first cause of the event.And nothing would exist if there were not any of the Western philosophys principle or arche. However, the concept of the root is different of that. From the Daoist perspective, the root is a part of the plant. The root does not exist before the plant although plant cannot exist if there is no the root. That is, the root itself is not a creator of the plant. It is the origin of the growth of the plant. The root is buried in the soil or ground, so it is invisible. However, the root greatly influences its visible part.This illustrates Daoists autopoiesis, self-generating concept well, which differs a bunch from the Western philosophical concept arche, which is stated or recognized as the God. ?. Comparative Epistemology A. Hellenistic-Prescriptive theoretical knowledge In Western tradition, most of philosophers think there is one principle or one God and things happen from it. And the mind is sepa rable part from the body. One of the examples is Plato. Platos dualism is that there are the realm of form and the imperial world. The body belongs to the imperial world and the world is constantly changing.And what we sense by the body is limited, and the observational world is not real. The true world is the realm of the form, and the mind belongs to the world. Plato argues that the knowledge continuously exists and must be justified conviction. However, the Empirical world that we belong to is contentiously changing, and there is no unchanging thing in the world. That is why there is no thing from which we can get knowledge in the Empirical world, so we cannot get knowledge by our own senses. The unchanging things exist in the realm of the form, and we cannot reach the world by using our senses.So we need to use our mind to get knowledge. Not all of Western philosophers claim like that, but most of philosophers claim that the truth does not exist in the world where we live today . This concept greatly influences Christianity or other religions that have the one God. In Christianity, there is one God named Jesus Christ, and he is the reason why things happen or why we live. People pray to seek knowledge that exists in the world where we are not living. That is, we cannot get the knowledge about it in the world where we are living, and we need to get it from the other world to know the essence of the things.B. Chinese philosophy-Prescriptive practical On the other hand, there is no the one God in Chinese philosophy. In China, the war occurred constantly, and Chinese dynasty changed over time, so people did not come to rely on one thing. This influenced the Chinese philosopher. Instead of one god or one principle, Chinese philosophers think that the world creates itself and that the world is constituted by the combination of determinacy and indeterminacy, and spontaneous, dynamic changing is the universal principle of the world. In Western tradition, the philo sophers try to attribute many phenomenons to the one reason.However, Chinese philosophers think that each thing is self-so creativity, self-generating, and spontaneous. For Chinese philosophy, the Nature is very important, and in Daoism it is important not to try to force thing. That is why there is the concepts in Daoism wu wei(without intentional action), wu si(without reflect thought), wu si(without selfish interesting), wu ji(without self-awareness), wu zhi(without knowledge), wu xin(without heart-and-mind). Daoists claim that when you are thinking something, the world is also changing at the same time, so you are missing something.That is why it is important for Daoism to stop thinking by your head, get out of the world of your head, look around the world, and take action. The most important thing for Daoism is that we ought to take action as a part of the world. ?. Conclusion There have been so many philosophers through the history, and each of philosophy has been developed a round the world. And how people think about the world is different, depending on the philosophy. Of many philosophies, the significant different philosophies are the Western and Chinese philosophy.In the Western philosophy, the philosophers try to attribute everything to the one principle or the one God. On the other hand, there is no principle, and the philosophers have recognized the world as self-generating process, and the world is the source of itself without no exact start and end point. This thought influences religion and how people think about the world. somewhat the world, many wars related to religion occur today. The difference between the religions is just what ancient people developed, so it is important to try to understand the difference in todays world.ReferencePecorino, Philip, Ph. D. Chapter 6 The Mind-Body caper Section 3 DUALISM. Introduction To Philosophy an Online Textbook. Queensborough Community College, CUNY, n. d. Web. 4 Dec 2013. . Deutsch, Eliot. Int roduction to World Philosophies. maiden ed. 509. New Jersey A Pearson Education Company, 1997. Ex-255-256. Print. Deutsch, Eliot. Introduction to World Philosophies. 1st ed. 509. New Jersey A Pearson Education Company, 1997. Ex-469. Print. Cohen, Marc. The Allegory of the Cave. Philosophy 320 History of Ancient Philosophy. University of Washington, 07 11 2013. Web. 4 Dec 2013. .