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Titlebook: Contemporary Chinese Philosophy; Frederick J. Adelmann Book 1982 Martinus Nijhoff Publishers, The Hague 1982 China.Chinese.Christianity.Co

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书目名称Contemporary Chinese Philosophy
编辑Frederick J. Adelmann
视频video
丛书名称Martinus Nijhoff Philosophy Library
图书封面Titlebook: Contemporary Chinese Philosophy;  Frederick J. Adelmann Book 1982 Martinus Nijhoff Publishers, The Hague 1982 China.Chinese.Christianity.Co
描述The idea of the present sixth volume in the Boston Col­ lege Studies in Philosophy entitled "Contemporary Chinese Philosophy" was conceived by the editor several years ago, before the current resumption of Chinese­ American political and economic amity occurred offi­ cially. Several preceding volumes in this series had studied various aspects of Marxism especially Soviet Marxism. Possibilities for dialogue between Christians and Marxists were discussed not only in the series but elsewhere too in various philosophical journals and books through the sixties and seventies. It was only a natural outcome then to wonder about the same possi­ bilities in regard to Chinese Marxism. Hence I sent off to many potential contributors - scholars in the field - the following proposal seeking papers for a volume on Contemporary Chinese Philosophy. The themes that should constitute the content of the articles were as follows: 1. How rigidly do contemporary Chinese adhere to Marxism-Leninism? Naturally this means principally the educated persons, but it might include the non-academic segment of the peop. le. By Marxism-Leninism here, J mean the contemporary Soviet brand. Hence, I do not. mean Marx‘s
出版日期Book 1982
关键词China; Chinese; Christianity; Confucianism; Marx; communism; dialogue; event; future; idea; marxism; materialis
版次1
doihttps://doi.org/10.1007/978-94-009-7689-4
isbn_ebook978-94-009-7689-4Series ISSN 0168-5090
issn_series 0168-5090
copyrightMartinus Nijhoff Publishers, The Hague 1982
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Contemporary Chinese Philosophy978-94-009-7689-4Series ISSN 0168-5090
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https://doi.org/10.1007/978-3-663-14280-5st reach beyond given historical circumstances in order to attain more than passing significance. This may well be true for professional philosophers. Certainly Hegel’s . is of greater interest to a contemporary audience than his grocery accounts, and as much as his letters flesh out a picture of He
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https://doi.org/10.1007/978-3-663-14282-9 allow comparisons of cherished beliefs and values, held and venerated in the West. This is a valid and useful way of proceeding, provided that the Westerner remain open and flexible, indeed a student, permitting his discoveries to modify and clarify the questions posed, even to place in better focu
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Wicklungsformen von Kreuzspulen,. Many were distressed by the discovery of China’s weakness as a nation, felt the irrelevance of traditional Chinese thought in the modern world and turned towards the West for ideas which seemed to have accompanied prosperity and progress in Western society. Others clung to traditional Chinese phil
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Fachverband Schneidwarenindustriend space, and examines contemporary Chinese philosophy because of its significance. By tradition, the thinking of the Chinese people has been dominated by Confucianism for the past twenty-five centuries. By authority, communism has been in command in China since 1949, whether in name or in fact. Yet
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https://doi.org/10.1007/978-94-009-7689-4China; Chinese; Christianity; Confucianism; Marx; communism; dialogue; event; future; idea; marxism; materialis
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