<p><div>This book collects the 10 most important articles written by Professor Tang, dealing extensively with issues of Confucianism, Buddhism, Daoism, Christianity, and Chinese culture. In these articles, Professor Tang proves his value as a worthy successor to the Chinese philosophical tradition, while also open to the latest trends of thought both at home and abroad. Among his numerous innovations, Professor Tang is especially remembered for introducing the concept of "harmony in diversity." In the context of "the clash of civilizations" championed by Samuel P. Huntington, Tang argued for harmony in diversity, holding that this principle can offer some clues to help enable peoples, nations, and regions with different cultural traditions to develop together while remaining unique.</div></p>

Confucianism, Buddhism, Daoism, Christianity and Chinese Culture

History

Tang, Yijie

Asia

Royal Collins Publishing Company

Confucianism, Buddhism, Daoism, Christianity and Chinese Culture (CULTURAL HERITAGE AND CONTEMPORARY CHANGE SERIES III ASIA)

Politics & Social Sciences

Tang, I-Chieh

Philosophy

Council for Research in Values &

<p>The book is a collection of some of my papers published in China between 1982 and 1988 and some lectures delivered outside China during the same period. It consists of four parts: Part I reflects my general views regarding the structure of Chinese philosophy in terms of its categories and treatment of the true, the good and the beautiful, as well as its recent progress and future prospects. Part II is my evaluation of Confucianism. The article entitled An Inquiry into the Possibility of the Third Phase Development of Confucianism was originally a lecture at The Seventeenth World Congress of Philosophy, and on the whole, represents my viewpoint of recent years toward traditional Chinese philosophy. In The Problem of Harmonious Communities in Ancient China, I try to sort out the positive and negative influence of Confucian philosophy upon Chinese society and to indicate that the ideal of a harmonious society can always heighten the spiritual level of people. Part III concerns the native religion of China, Daoism (Taoism), the study of which helps highlight certain characteristics of Chinese culture. Part IV concerns the introduction of Buddhism and Christianity into China. The two papers on the introduction of Buddhism attempt to describe the impact and dynamics of the introduction of a foreign culture. The Attempt of Matteo Ricci to Link Chinese and Western Culture concerns the introduction of Western culture into China. As China is still facing problematic tensions between foreign and traditional cultures these<br>studies of the introduction of Buddhism and Christianity into China may hold special interest. The Appendices are outlines of talks at the University of Oregon.<br>In sum, all my research is aimed at exploring the problem of cultural development at a time when traditional Chinese culture is moving towards modernization.</p>

Confucianism, Buddhism, Daoism, Christianity and Chinese Cultures, 2nd Edition (Ser. III, Vol. 3)

Yijie, Tang

Council for Research in Values & Philosophy

This book collects the 25 most important articles written by Professor Tang since the 1980s, dealing extensively with issues of Confucianism, Buddhism, Daoism, Christianity and Chinese culture. In these articles, Professor Tang proves his value as a worthy successor to the Chinese philosophical tradition, while also open to the latest trends of thought both at home and abroad.The late Professor Tang Yijie (1927-2014) was a prominent professor at Peking University and China’s top scholar on philosophy and Chinese studies. He spearheaded the Confucian Canon project (**), which seeks to compile all known classical works on Confucianism, comparable in scope and significance to the Complete Library of the Four Treasuries (****), the largest collection of books on Chinese history, which was commissioned by the Qianlong Emperor in the 18th century. Throughout his life, Professor Tang published scores of books and more than one hundred articles, offering enlightening insights into how to deal with issues that have historically troubled and continue to trouble people in modern society. Among his numerous innovations, Professor Tang is especially remembered for introducing the concept of “harmony in diversity”(****). In the context of “the clash of civilizations” championed by Samuel P. Huntington, Tang argued for harmony in diversity, holding that this principle can offer some clues to help enable peoples, nations, and regions with different cultural traditions to develop together while remaining unique. note: * represents Chinese character, please refer to BCC file.

Confucianism, Buddhism, Daoism, Christianity and Chinese Culture (China Academic Library)

Religion & Spirituality

Springer

Ru dao shi yu nei zai chao yue wen ti (Dong fang wen hua cong shu) (Mandarin Chinese Edition)

Reference

Foreign Language Study & Reference

jing xiao Jiangxi sheng Xin hua shu dian

<p>This book argues that a general understanding of traditional Chinese philosophy can be achieved by a concise elaboration of its truth, goodness and beauty; that goodness and beauty in Chinese philosophy, combined with the integration of man and heaven, knowledge and practice, scenery and feeling, reflect a pursuit of an ideal goal in traditional Chinese philosophy characterized by the thought mode uniting man and nature.This book also discusses the anti-traditionalism of the May Fourth Movement, explaining that the true value of “sagacity theory” in traditional Chinese philosophy, especially in Neo-Confucianism in the Song and Ming dynasties, lies in its insights into universal life. In addition, existing ideas, issues, terminologies, concepts, and logic of Chinese philosophical thought were actually shaped by Western philosophy. It is necessary to be alienated from traditional status for the creation of a viable “Chinese philosophy.” “Modern Chinese philosophy” in the 1930s and 1940s was comprised of scholarly work that characteristically continued rather than followed the traditional discourse of Chinese philosophy. That is to say, in the process of studying and adapting Western philosophy, Chinese philosophers transformed Chinese philosophy from traditional to modern.In the end of the book, the author puts forward the idea of a “New Axial Age.” He emphasizes that the rejuvenation of Chinese culture we endeavor to pursue has to be deeply rooted in our mainstream culture with universal values incorporating cultures of other nations, especially the cultural essence of the West.<br></p>

Anthology of Philosophical and Cultural Issues: An exploration into new frontiers (China Academic Library)

Historical Study & Educational Resources

This book argues that a general understanding of traditional Chinese philosophy can be achieved by a concise elaboration of its truth, goodness and beauty; that goodness and beauty in Chinese philosophy, combined with the integration of man and heaven, knowledge and practice, scenery and feeling, reflect a pursuit of an ideal goal in traditional Chinese philosophy characterized by the thought mode uniting man and nature.This book also discusses the anti-traditionalism of the May Fourth Movement, explaining that the true value of “sagacity theory” in traditional Chinese philosophy, especially in Neo-Confucianism in the Song and Ming dynasties, lies in its insights into universal life. In addition, existing ideas, issues, terminologies, concepts, and logic of Chinese philosophical thought were actually shaped by Western philosophy. It is necessary to be alienated from traditional status for the creation of a viable “Chinese philosophy.” “Modern Chinese philosophy” in the 1930s and 1940s was comprised of scholarly work that characteristically continued rather than followed the traditional discourse of Chinese philosophy. That is to say, in the process of studying and adapting Western philosophy, Chinese philosophers transformed Chinese philosophy from traditional to modern.In the end of the book, the author puts forward the idea of a “New Axial Age.” He emphasizes that the rejuvenation of Chinese culture we endeavor to pursue has to be deeply rooted in our mainstream culture with universal values incorporating cultures of other nations, especially the cultural essence of the West.

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