The Exclusion of Chinese Philosophy: “Ten Don’ts,” “Three Represents,” and “Eight Musts”

The Exclusion of Chinese Philosophy: “Ten Don’ts,” “Three Represents,”... BOOK DISCUSSION Chinese and Buddhist Philosophy in Early Twentieth-Century German Thought. By Eric S. Nelson. London, Oxford, New York, New Delhi, Sydney: Bloomsbury Academic, 2017. The Exclusion of Chinese Philosophy: “Ten Don’ts,” “Three Represents,” and “Eight Musts” Carine Defoort Sinology Research Unit, KU Leuven Carine.Defoort@kuleuven.be The legitimacy of Chinese philosophy is a thorny topic that has returned in waves during the last decades. The high tides were 2003 and 2016. While the topic can and has been discussed from a wide variety of points of view, most debates focus on the Chinese side: either on the nature and quality of early Chinese master texts (e.g., “Do they fit the demands of philosophy?”) or on current research at Chinese philosophy departments (e.g., “How should the Chinese intellectual heritage be studied?”“Is it philosophically interesting?”). Such reflections are important and deserve to be continued. However, one side of the issue usually remains out of view: the Western philosophers themselves, who lay the burden of proof almost exclusively with the Chinese masters or scholars. Since when, where, and how have scholars denied Chinese masters the label of “philosophy”? How explicit has the debate been? What were the various views and their historical or http://www.deepdyve.com/assets/images/DeepDyve-Logo-lg.png Philosophy East and West University of Hawai'I Press

The Exclusion of Chinese Philosophy: “Ten Don’ts,” “Three Represents,” and “Eight Musts”

Philosophy East and West, Volume 70 (1) – Feb 21, 2020

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Publisher
University of Hawai'I Press
Copyright
Copyright © 2008 University of Hawai'i Press.
ISSN
1529-1898

Abstract

BOOK DISCUSSION Chinese and Buddhist Philosophy in Early Twentieth-Century German Thought. By Eric S. Nelson. London, Oxford, New York, New Delhi, Sydney: Bloomsbury Academic, 2017. The Exclusion of Chinese Philosophy: “Ten Don’ts,” “Three Represents,” and “Eight Musts” Carine Defoort Sinology Research Unit, KU Leuven Carine.Defoort@kuleuven.be The legitimacy of Chinese philosophy is a thorny topic that has returned in waves during the last decades. The high tides were 2003 and 2016. While the topic can and has been discussed from a wide variety of points of view, most debates focus on the Chinese side: either on the nature and quality of early Chinese master texts (e.g., “Do they fit the demands of philosophy?”) or on current research at Chinese philosophy departments (e.g., “How should the Chinese intellectual heritage be studied?”“Is it philosophically interesting?”). Such reflections are important and deserve to be continued. However, one side of the issue usually remains out of view: the Western philosophers themselves, who lay the burden of proof almost exclusively with the Chinese masters or scholars. Since when, where, and how have scholars denied Chinese masters the label of “philosophy”? How explicit has the debate been? What were the various views and their historical or

Journal

Philosophy East and WestUniversity of Hawai'I Press

Published: Feb 21, 2020

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