Philosophy Paper Option - Essay Example

? Philosophy The development of Chinese philosophy verses the western philosophy backs from pre-Confucianism to neo rationalist as well as neo idealist movements. The writers of philosophy in china and western world compares in a diverge manner. They also have some similar doctrines that would not go untouched. Chinese philosophy led to the growth of ancient beliefs in divine practice. This has led china’s philosophy to uphold philosophical conclusions that are drawn from divine notations as ascribed to Confucius by tradition writers (Chan, 1969). However, this philosophy has been dynamic from century to century, as scholars from different backgrounds tackle the philosophical commentaries in other rational approaches. Chan explains that it is simple and easy to change with the ethical philosophies in line with the system of development and abandonment of legalism. Confucianism led to absorption of many challenges emanating from doctrines of Buddhism (Rahula, 1974). As a result, the intellectual life dominated and formed Neo-Confucianism. In the “source book in Chinese philosophy” book there is an attempt to make people in the west understand the culture of Asian people as well as their philosophy. This book explains more on the Chinese philosophy as written by great scholars in the Chinese era. This enables the author to bring a balance between the ancient, modern as well as medieval times. In addition to this, he explains about the different kinds of periods that existed in Chinese history with examples of Taoism, Confucianism and also Buddhism (Chan, 1969). Most of the history regarding Chinese philosophy had features of cultural as well as intellectual developments. Philosophy of Change There exist several ties between the mentioned origins command in the Chinese philosophy and the countries aboard. The commencing and the ending of distribution of rain and the various ways things do evolve is profoundly understood and stated in the respective forms of China and other countries aboard (Rahula, 1974). Looking into the six dragons or material forces of all time ride, these transforms everything into will of obtaining the correct nature of peoples destinies. The self –proficiency corresponds to the countries aboard by harmony and firmness. Moral cultivation depended fully on neo-Confucianism of which was keystone in milestones of progression. The characters of wealthy, powerful and authoritative human compares identically with the heavens reach from earths. The brilliance of the sun can well demonstrate the effectiveness of such a man feared by both the living people of the history of China’s philosophy as well as the modern neo-Confucianism and communism in regards to philosophical contexts (Chan, 1969). The relationship between modern philosophy by western philosophy and Chinese, India, Persia and other European countries is very Socratic. This is because most philosophers dealt with the supernatural and mythological underlying of concepts. They also involved metaphysics where they believed fire and water were infinite and boundless in touch and feel. This give them a green right to compose materials on the ways of nature and its relation to supernatural testimonials by time lapse (Nishida, 1992). With the rise scholars, the ethical structures and seriousness to enlighten or rather straighten the spiritual life and internal righteousness to mould up the external uprightness. Change has come upon in the diverse understanding of philosophy in that philosophers and people all round believed the heaven to be high while the earth to be low. Therefore, they give them a credit of honorable place and humble states in the both places according to ones ethical uprightness. Tranquility was held with constancy as strengthening phenomenon of transformation of earth creatures. These were well classified according to good fortunes and bad fortunes to the natives where good fortunes originated from the heavens while bad fortunes originated from bad and evil people who did not withhold ethical uprightness (Chan, 1969). Males and females are a course of cold and hot as well as influence by the winds and rain. This phenomenon leads to interaction of activating each other. The phenomenon has also posed interests for the philosophers to examine the facts leading to death and life (Rahula, 1974). The essences for material force respond to wandering ways of spirits to counter combination resulting to things. The conditions and characteristics in similarity for spiritual beings hovering along the heaven and the earth and the modern contextual philosophy have agreement in state and behavior (Nishida, 1992). Heavens embrace all good things while earths embrace all bad things. Despite the fact that heavens are characterized by helping things on the earth, the things on the earth do not support each other to live freely but all rejoices in a similar nature. Similar connotations describe the spirits from the heavens as penetrating all over through day and night with no restriction of physical format. Chinese Cultural Connection records the problem brought out in the text where dynamism of Confucian context leads to poor economic growth. This suggested that there were no positive relationship between Chinese early philosophy and Confucianism concerning the prosperity and growth of a country. There exist difficulties in associating the nature of work traits by Chinese people to that of valid non-Eastern cultures (Chan, 1969). The view in Chinese philosophy accepts the thought phenomenology while other philosophies decline the baseline responsibilities of phenomenology. The philosophies that decline phenomenology concretely view man as a proof to subjects that are confronted by actions of an object. The line of thoughts has led philosophers to speculate in an only inauthentic avoidable life and anxiety moving hand in hand with such sort of livelihood. Response to situations in the world does not accept the response from the contextual reality of the philosophies from the Chinese ways. Assertions that have resulted into a bigger problem are discarding permutations in the minds of philosophical awareness or nihilism (Chan, 1969). Many modern philosophies look into lives and try to establish meaning by what people do, act and respond to choices resulting to diverse unexploited results. Sartre also views the genuineness of human dignity as achievement from active acceptance of results from despair. Structural beliefs about human productivity in perception are learnt, endorsed or constructed in a way that meaning is least considered compared to well defined activities around structuralism (Rahula, 1974). According to, structuralism has difference from unexpected places, authorities, and borrowed language systems to human nature and movements. Chien laid down the conditions of truth that constituted what was acceptable by people of the different ages in times of history. Bodily and sexuality differ from text to text while in the basic meaning, they are cultural constructs high lightened with difference in themselves. This difference runs from philosophical period to philosophical period (Nishida, 1992). The wider sense of classical political thoughts of china had relatively low systems of political analysis resulting to low philosophical senses of political affairs. People in China had acculturation of environment. They did not have Christendom struggles in both cities and states. They did not have religious pluralism. A few of the cities had a basis of constitutionalism enforced by other European regions (Chan, 1969). Chinese philosophers thought less on abstract ethics but widely on socialization processes. This resulted to production of political philosophy unlike the culture. The Confucius agenda was dominant in the dynasty of China. After the introduction of Buddhism, rivalry was initiated between the Confucius scholars. They brought forth the act of cosmology as well as holding public values, which was declined by the Buddhists. Their commitment revived when reassertion of Confucianism was allowed to control the emperors. Philosophers in China like Zhu Xi were practically settled as imperfect to internal principles. The good governance expressed by these philosophers resulted to high retaliation in the cities. People named their emperors supreme leaders who interpreted the philosophy inappropriately. Due to power they had, the decisions they made were unquestionable until the amendments that captured certain philosophers in the throne. This changed their principles resulting into concrete terms for all the natives of China. These philosophies were recorded and used in today’s official orthodoxy. Sometimes later, the philosophers stated that active conscience emanated because of individual experience and response from environmental contingencies. The meditations of political alliances were essentially introspective where prejudice and fear as well as self-interest led to speed and accuracy of formulating immoral actions. These issues led to implications into the governance (Nishida, 1992). Political cultures had alternative possibilities in autocratic governance and totalitarian governance. Emperors in China were more of British D.Os where they embraced elaborate hierarchical association. With this concept, they suppressed potential conflict rather than bargaining, which was beneficial to both parties (Rahula, 1974). Atomization of societies in China and legitimacy led to flourishing of strong associations, which embraced the ways of a modern society unlike an ancient one. This raised the actions for calling for a pluralist system. Chinese philosophy had enormous challenges. There was assumed convergence to start with. A wider range of egalitarian body of social justice ethics applied to results of contemporary stable states. They converged to similar policy that was general medium terms. An author believed in social arrangement was able to bring conditions equal to all people. Other author thought absolute priority was entitled to the worst while others prescribed a weighty priority on people who were worse off (Chan, 1969). An author had egalitarian consensus if his or her absolute priorities were good enough to join in if the majority accepted it although with varying degrees. Another challenge was the equitable value of a project. Some authors’ work had different framework to identify the degree of ethical professionalism. Some give more priority to achievement and improvement for one condition in the basis of social policies. Those that seemed not to cope with social justice were not equitably accepted. Others focused on theoretical confusion where reflective equilibrium was sought. A common cultural root existed where ethical characterization in the various fields of sociology were based on subordination, bureaucratic tradition hand in hand with self-confidence. This attributes gave supports to the individuals scholar work. Social cohesion was a household in economic performance. The post war gave comparative usefulness in drawing the hypothesis for successive activities of businesses. The western economies had connections to the Asian economies as well as European economies. The hierarchy for societal class varied from scholars, merchants, artisans to farmers and all of these ranks were society-based Confucian that led to remarkable success in progress of businesses and thus boosted the economy (Nishida, 1992). The philosophers and authors of Chinese philosophy had ascribed principles that governed flow of business activities. Using the proper metrics, it was stated that people should work to profit what basically profited them. The Confucius advised the government to ask people for their labor in good terms but not forcing or mistreating them. This was in return a beneficial trend for good of entire population. There existed suggestions of making people’s desires to flourish in terms recreation activities and joy to themselves and not covetous attitudes (Chan, 1969). In business terms, there arose contrasting phenomenon that considered the growth of distinction between what was of tremendous density in the Chinese people verses the moral perfection that resulted to wealth for the population in china. They looked at honesty which was of worth in terms of policy binding traits. This contrasted widely from puritan believers since their faith did not support credit on business activities. According to Kahn, the industrialization developments and processes that led to formation of industries were not defined by the western capitalism as well as socialistic powers. The Confucian regarded creation of motivated individuals had the power of organizational identity. The city’s censor was requested to enhance a sense of loyalty to a few individuals who would in turn reciprocate to the commitment of their various institutions. Economic implications resulted to capitalism. Capitalism was also as a result of ethical works of the Protestants (Nishida, 1992). Weber argued that the development of economy had positive implications towards the emperors’ power. This in return, would help him to dissolve the all activities that were associated with the puritans. However, the Chinese religion did not allow this as it was against their ways of life. Dissolving business relations at the expense of others was accrued as social mistreatment and was not allowed to penetrate in both traditional and modern values. This was not assigned to the moral and co-temporal issues as Puritanism objected all things and even going further to transform into rational business. They dissolved enterprises and substituted them with business laws. In China, the rational enterprise comprised of concrete individuals professionalism that favored officials. According to Confucius, love meant personal unselfishness and prior abilities to put into metrics the feelings for one another (Nishida, 1992). This concluded into family relationships where basic principles were within the connection of mother to child, father to child, father to mother and child to child. This feeling of togetherness gave rise to love and relationships in philosophy. The Chinese philosophies viewed the relationship of father to son the most important considering the morality and conduct (Chan, 1969). These strong ties within the families give rise to societal growth of personal codes, group ethical code, organizations and corporate rules in the modern world. As a result, the network becomes so big to an extent for the nation to live in an endorsed state of governance fully controlled by rules and ethics. References Chan, W.T. (1969). A source book in Chinese philosophy. US: Princeton University Press. Nishida, K. (1992). An inquiry into the good. US: Yale University Press. Rahula, W. (1974). What the Buddha taught. US: Grove Press Publishers Read More