By Zhenbin Sun
This publication investigates chinese language comprehension and therapy of the connection among language and truth. The paintings examines historical chinese language philosophy during the pair of techniques referred to as ming-shi. by way of reading the pre-Qin thinkers’ discourse on ming and shi, the paintings explores how chinese language philosophers handled concerns not just in language but additionally in ontology, epistemology, ethics, axiology, and good judgment. via this discourse research, readers are invited to reconsider the connection of language to inspiration and behaviour. the writer criticizes and corrects very important misunderstandings of chinese language tradition and highlights the anti-dualism and pragmatic personality of chinese language suggestions. the wealthy which means of the ming-shi pair is displayed through revealing its connection to different philosophical matters. The chapters exhibit how discourse on language and truth shapes a imperative attribute of chinese language tradition, the sensible zhi. They light up the interaction of chinese language theories of language and Dao as chinese language knowledge and worldview. Readers who're accustomed to pragmatics and postmodernism will realize the typical issues in old chinese language philosophy and modern Western philosophy, as they emerge via those chapters. The paintings will really entice students of philosophy, philosophy of language, communique experiences and linguistics.
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Extra info for Language, Discourse, and Praxis in Ancient China
The work reads, “If names are 56 57 58 59 60 61 62 Han Han Han Han Han Han Han Fei Fei Fei Fei Fei Fei Fei Zi–Gong Ming. Zi–Yang Quan. Zi–Zhu Dao. Zi–Jian Jie Shi Chen. Zi, ch. 8, trans. Watson, 36. Zi–Ba Jing. Zi–Liu Fan. ”63 By “names are wrong” it means they do not match things. For example, one is called “smart” and “bright,” but in fact is silly and muddled; or a person is base, but is praised as noble-minded; or a person is described as “pure,” but behaves in a corrupt and morally degenerate way, or claims to be “just and honest,” yet takes bribes and bends the law; or, while holding a reputation for “bravery,” behaves in a cowardly way.
Chapter 2 Four Notions of Names As analyzed in the ﬁrst chapter, the collapse of Zhou li was the basic sociopolitical situation of Eastern Zhou dynasty, and the conﬂict between ming and shi was a sharp symbol of the collapse of Zhou li; moreover, Deng Xi’s relative view of right and wrong went beyond the area of legal affairs and raised a deep epistemic problem. Under these conditions, the relationship between ming and shi became a key issue that had both practical meaning and theoretical value and forced statesmen and scholars to think about and seek for answers.
Rather, he believed that clear understanding of the ming-shi relationship is necessary. It is essential to point out that though Confucius was the ﬁrst thinker who indicated the importance of names, and though Mo Zi was the ﬁrst thinker who construed of shi as a juxtaposed category of ming, it was not until Gongsun Long that ming (as well as shi) was theoretically deﬁned. What is ming? ”27 This point seems obvious to modern readers, yet in the context of the ming-shi discourse, it represented a major step toward more abstract logical analysis.