Culture and human nature are constructs developed by humanity throughout the lengthy course of history, establishing a complementary and interactive relationship within human existential practices. As principal pillars of Eastern and western cultures, Confucianism and Christianity have significantly shaped their respective civilizations, concepts of human nature. Analyzing the portrayal of human nature through these tow traditions reveals a dichotomy: Confucianism emphasizes“Maternality”over“spousality”,enhancing the maternal aspect of women while suppressing their role as spouses. This reflects the pervasive characteristics of patrilineal family ethics. Conversely, Christianity promotes“spousality”at“the expense of“maternity,”highlighting an egalitarian trait under the dualistic world "of man and God. The fluctuating prominence between“Maternality”and“spousality”manifests distinct lifestyles, value orientations, and life experiences among Eastern and western women,undeniably exemplifying the interaction between human nature and culture.These differences in the conceptions of human nature are integral to the ethical systems of confucianism and christianity,each rooted in a complex historical and cultural background.In the sense of tracing back to the source,confucianism is in the agrarian civilization,s patrilineal and filial ethics,and christianity is in the monotheistic religious ethics of God.

Taiyi Shengshui (The Great One Generates Water 太一生水) proposes a generative sequence of“Supreme Unity (Taiyi 太一) ➡ Water ➡ Heaven-Earth ➡ Divine Forces (Shenming 神明) ➡ Yin-Yang ➡ Four Seasons ➡ Annual Cycle”, framing cosmic and vital creation through a yearly recurring rhythm. This schema embodies a dynamic circular cosmology centered on cyclical regeneration. In contrast, Huangdi Neijing (Yellow Emperor's Inner Canon 黄帝内经) adopts a“Qi-Yin-Yang-Five Phases”framework, prioritizing “cosmo-human correspondence”(tianren xiangying 天人相应) to map universal laws onto human physiology and pathology, thereby emphasizing systemic interconnections between nature and life. Though both texts belong to the Huang-Lao intellectual tradition, Huangdi Neijing focuses on medical praxis for harmonizing nature and vitality, its core discourse residing in a realm of pragmatic intermediacy (xing'erzhong 形而中) — a conceptual space bridging metaphysics and embodied practice. Taiyi Shengshui, meanwhile, engages more explicitly in metaphysical speculation (xing'ershang形而上).  Their philosophical comparison reveals both divergence and synthesis within Daoist thought: Taiyi Shengshui's theory of “four seasonal qi completing the annual cycle” indirectly reflects its compilers’calendrical expertise, while Huangdi Neijing's clinical systematization demostrates how cosmological abstraction transforms into therapeutic protocol.

The inter or in-between which separates different cultures from one another at the same time links them together. It does, however, not stretch its own space, it has no own being. Thus, the inter of interculturality refers to the relationship amongst different cultures but it does not separate cultures by anything else but their relationship. Therefore, cultures differ from one another in nothing else than in representing their inter-relationship in different ways. In any one of them all cultures are at once at stake - and with them humanity as a whole. Intercultural philosophy, therefore, is less about understanding and recognition but rather it is about realizing that the in-between of different cultures is their main source of meaning. Intercultural philosophy is a thinking of the in-between-and that means also and primarily: It is a thinking in the in-between.

This paper conducts a specialized examination of the issue of "surplus" in Yi Yu. Previous interpretations of "surplus" (yu) have often been associated with the problem of "substance and function" (Ti-yong). However, by analyzing three apparent oppositional pairs in the text - universality and particularity, center and periphery, necessity and contingency - this study argues that Fang Yizhi does not treat "surplus"as an ontological origin or a foundational concept. Such an interpretation would lead "surplus" to negate itself, resulting in a void and generating problems such as the exclusion of particularity by universality, the oppression of the periphery by the center, and the usurpation of contingency by necessity. This paper aims to demonstrate that through his speculative engagement with "surplus," Fang Yizhi fundamentally exposes the limitations of the Ti-yong framework. "Surplus" is not a concept that positively denotes a specific entity; rather, it fundamentally reveals the inadequacy of conceptual speculation itself.

This essay is included in Volume 33 of The Collected Works of Eric Vogelin (Edited by Ellis Sandoz The Drama of Humanity and Other Miscellaneous Papers,1939 - 1985,1990, pp. 384 - 394). According to the editor's note, the essay presents a transcript of a speech delivered by Voegelin at a seminar held in Tutzing, Germany, in 1981. Voegelin begins by reflecting on contemporary realities to investigate the meditative origin of the philosophical knowledge of order. After identifying and addressing the disordered phenomena in contemporary society, Voegelin sought to return and revive the Platonic-Aristotelian meditative tradition of ancient Greece. However, unlike Leo Strauss who strictly separated revelation from reason, Voegelin maintained that reason contains elements of revelation and vice versa. The divine-human tension within this framework manifests as a movement of moving and being moved. Different types of questing of truth fundamentally condition subsequent cultural patterns, from which Voegelin extracted the key and common concepts as materials for reflection and critique. Ultimately, this essay represents a crucial point in the development of Voegelin's later thought. Concepts such as "It-reality", "complex" and "reflective distance" introduced here directly enriched the theoretical framework of Volume 5 of Order and History, titled In Search of Order.

Dao is one of the fundamental concepts in (hinese metaphysics and culture, underlying the Chinese way of living, thinking, believing and behaving. It has been translated in English writings variously as the way, hodos, method, noumenon , truth, principle, nature, law or even God. However, none of these terms would be able to cover all meanings of this Chinese concept. Hence it is necessary for us to look at it from a comparative perspective, with a particular attention paid to the origin and evolution of Dao throughout classical Chinese texts and to the complexity embedded in Daoist and Confucian interpretations and applications. This perspective enables us to clarify some of the paradoxes the using of this Chinese concept has caused, and to examine its commonalities with and differences from one of the most important concepts as used in Greco-Hebrew texts and contexts, namely the Way or ways.

Zhuangzi shall not be simplified as "Escape Politics" toward "Cancel Politics". It shall criticize the political "Patterns of Counterforce" of Confucian engagement in power and struggle, diverting to the "Co-becoming Patterns" of "Transformative Politics". Compare to the Confucian " Moral Politics" can be called "Co-becoming Politics". Confucian "Moral Politics" is confined to the struggling patterns of political opposition of "False Dichotomy", even consistently intensifying the drama of "Good and Evil." The "Internally Introspected" cultivation of the fasting of the mind are more likely to divert the extremes of "Dualism" to the "Two-Way" state that "a ‘this' is not a 'that,' and every 'that' is also a this" so as to break the boundary of opponent and life and death of "Position Politics" to generate "Co-becoming politics "Who knows how white attracts, Yet always keeps himself within black's shade" and "We should attempt to that our brightness, and bring ourselves into agreement with the obscurity of others". This co-becoming neither cancels the intensity of difference nor approach the pure harmony of identicalness; however, it would make the opposite stances locate the remaining space to coemerge within the two-exist and facilitate the third possible proposal within the two-way exchange in attempt to produce the timing for transformation beyond political struggles. Therefore, we might be able totemporarily call it as the art proposals of "Co-becoming politics" or "Transformative Politics" the Zhuangzi brings up, far from Confucian "Moral Politics." becoming Politics.

 Philosophy of history symbols attempt to constrain becoming by being, to eliminate local cultural elements through absolute universality in the structure of history and order, and to establish a unilinear orderly narrative of universal history. This model is characterized by the exclusion of historical consciousness. The Civilizational Approach to the Philosophy of History tries to return to the becoming to reconstruct the meaning of history and reexamine the relationship between history and order based on the position of civilization. A single civilization has been the ordering integration of many local traditions and the cornerstone of all universal thinking. The civilizational approach implies replacing the unequal structures of universality and locality with relations between civilizations, and universal history is likewise a civilization growing out of the imagination of a universal order. The self-knowledge and mutual integration of civilizations is the truly ascending movement of history, that is, the order embedded in history.

The parable of “Zhuang Zhou-Dreamt-of-Butterflies" at the end of Zhuangzi · On the Equality of Things has long been the subject of two major interpretations in the academic community. One is “Dreaming and Waking Are One" advocated by Guo Xiang and Cheng xuanying, which emphasizes the inner unity of dream and awakening. The second is “Subject and object Become One” formed under the influence of Western aesthetics, which focuses on the integration and communication between self and all things in aesthetic experience. On the basis of reflecting on the above lines of reasoning, this paper advocates that the interpretation of “Zhuang Zhou-Dreamt-of-Butterflies” should follow the principle of “ Interpreting Zhuangzi with Zhuangzi”, and puts forward the interpretative approaches of “Qi er bu Qi” and “Hua er bu Hua” in order to reveal Zhuangzi's understanding of dreaming, object and self, variation and object, death and life. “Qi er bu Qi” and “Hua er bu Hua” are proposed in order to reveal Zhuangzi's unique understanding of dream and consciousness, object and self, variation and object, death and life. Zhuangzi advocates the transcendence of subjective differences and established attachments in thought, and the acceptance of differences and not Qi in all things, so as to reach the realm of “Qi er bu Qi”. In the practice of life, Zhuangzi advocated that the individual, while adapting to natural changes, maintains inner clarity and autonomy, does not lose himself due to external changes, and achieves the ideal state of life of “ Hua er bu Hua”. This process demonstrates Zhuangzi's philosophical principle of “From the Perspective of Dao”, which embodies the progressive relationship from conceptual equality to the freedom of life. This interpretation not only comprehensively reveals the gist of On the Equality of Things , but also provides a new perspective for understanding the overall rationale of Zhuangzi's philosophy, and more importantly, provides a unique intellectual resource for contemporary philosophical discussions on euality and freedom, harmony and transcendence.

Yi Zhi, a Mohist, argues that Mencius’description of “when people see a child about to enter a well, they all have a fearful and compassionate heart” shows that “we love everyone without difference", but Mencius argues that this type of situation is special and cannot be generalized. Compassion is sensitive to the pain of the world and can trigger a kind of negative love that avoids and alleviates the pain of others. The object of negative love is universal, but positive love in the sense of increasing the happiness of others is not. Even in negative love, there is still a difference in situations that require high levels of commitment or resource constraints. Positive love is based on social cooperation for mutual benefit and goodwill, and the motivation for “benevolence" does not come from “kinship”, which itself is difficult to maintain without a mutually beneficial and good family life. The question of “whether there is a difference in love regarding different people”cannot be generalized, but requires a comprehensive weighing of multi-dimensional factors, In addition to the closeness of the relationship between the object and me, the degree of urgency of the situation, and the extent to which the capacity and resource conditions are fulfilled should also be taken into account, so as to realize the middle way of love. In the sense of the two most basic types of negative love, one should speak of “love without difference”, beyond which the Confucian principle of “love with difference” is usually more realistic and reasonable. However, in order to realize the Confucian ideal of benevolence of “one family”, the importance of “reciprocity” should also be clarified.

The cross-cultural transmission of Karl Jaspers’ philosophy in China has followed a trajectory from initial translation to systematic study, and ultimately toward theoretical engagement and construction. The core challenge of this process lies not merely in the accurate translation of philosophical terminology, but more fundamentally in the interpretation and integration of Jaspers’ thought within the Chinese intellectual context. Grounded in systematic translation and contextual reinterpretation, Chinese scholars—guided by indigenous philosophical traditions and contemporary problem consciousness—have pursued a critical reception and creative transformation of jaspers' ideas, particularly in the domains of existential philosophy and the philosophy of history. Throughout this process, academic orientation has gradually shifted from the interpretation of the Other to the construction of the Self, facilitating the emergence of localized theoretical frameworks and the affirmation of scholarly subjectivity. This paper examines the internal nexus among translation practice, philosophical interpretation, and system-building, and explores the reception of Jaspers in China as a case study of methodological significance for cross-cultural philosophical dialogue.

Wang yangming's knowledge has five meanings and his action refer to physical activity and also refer to do it mindfully. The unity of knowledge and action has three meanings: one of them is knowing is action. Secondly, it means Knowledge rely on knowing activity. Thirdly, it means knowledge could give rise to action. “The unity of knowledge and action” was with the purpose of cultivating the good besire and wiping out the evil besire.

Tang Junyi's ethical expression is often carried out in the field of “the theory of how people should act”. Starting from the basic fact that man is a special and specific life body, he begins his ethical thinking after facing various problems in life. His approach to ethical thinking has typical existential characteristics in theory. Correspondingly, in terms of ethical methods, he takes “ Method of Transcending Reflection”, which emphasizes speculation and synthesis, and “ Method of Gan Tong”, which takes empathy as its basic characteristic, as its core method, Tang Junyi's core ethical approach not only reflects the characteristics of his ethical thinking integrating Chinese and Western cultures, but also reflects his understanding of the basic spirit of Chinese philosophical ethical thought, which emphasizes both the connection between ethics and life and human subjectivity.

In the concept of the "Three Dynasties", there is a phenomenon of different names for the Shang Dynasty, with "Yin" and "Shang" being interchangeable. The names “Yin” and “Shang”respectively represent different developmental stages of the constitution of the community, reflecting the internal evolution of civilization. The name “Shang” marks the political composition of a kinship community based on the innate unity of blood relations, The “overthrow of the Xia” signifies the emergence of non-kinship factors and the construction of a political community that transcends blood ties  through external unity. The Zhou's use of “ Yin" to refer to the Shang reflects the exclusion of kinship in the community constitution after the Shang's relocation to Yin. Through the continual reshaping of unity across these three stages, the Yin-Shang dynasty not only completed its own constitution, but also contributed to the renewal of “China” at the level of civilization.

余英时《朱熹的历史世界》关于淳熙年间的史实存在若干错误。其一,陈亮属于王淮一党,二人关系并未受到朱熹的影响。其二,淳熙十一年的科举打击道学案与陈贾“请禁道学”无关,乃道学士人有意打压非道学士人,所以引起非道学士人的反击。其三,不敢荐举伪学事发生在庆元党禁时期,不在淳熙年间。其四,在刘清之“以道学自负”案中,弹劾刘清之的是冷世光与赵像之,与陈贾无关。其五,袁枢淳熙十六年被贬不是出于反道学派的打压,而是因为袁枢构陷冷世光并得到权工部尚书的职位,后来此事被孝宗查实,袁枢因此遭到惩罚。余先生通过这些事件勾勒出淳熙年间以王淮为首的反道学派与朱熹为首的道学派的对立,但这些事实或是出于余先生曲解史料,或是轻信部分史料造成的假象。淳熙年间是否存在以王淮为首的反道学派,以及这个反道学派究竟在反道学上有何作为,仍有待证明。

Discourse on civilization is a cutting-edge topic in contemporary philosophical research, Professor Chen Yun's book, Philosphy of History with Civilizational Approach , explores civilization from the perspective of cross-cultural interaction and demonstrates his profound command of both ancient and modern, as well as Chinese and foreign, historical thoughts. His work offers a powerful response to challenges modernity poses to the meaning of history. The historical universality of Chinese civilization manifests a tripartite structure of“Heaven's law(tianjing) — Earth's order (diyi) — Human sentiments (renging),” representing a concrete universality. This structure not only endows Chinese people with a deep historical consciousness but also provides every individual with the foundation to find personal meaning and value in life within the framework of historical existence. The self-realization of individuals in their daily lives can be seen as the unfolding of the “Heart of Heaven” (tianxin). Through this process, world civilizations evolve toward the ideal of “ al-under-heaven returning to benevolence" (tianxia gui ren). From the perspective of civilization discourse, the meaning of history becomes concretely manifested.

The Confucian-Buddhist relationship is an important topic in the study of Neo-Confucianism, with its core focus being the influence of Buddhism on the construction of Neo-Confucianism. There are two mainstream perspectives on this issue: one views Neo-Confucianism as "Confucianism in form, Buddhism in substance" (阳儒阴释), while the other sees Neo-Confucianism as a product of Confucian-Buddhist fusion. The former fails to distinguish Neo-Confucianism from the real "Confucianism in form, Buddhism in substance" style Confucianism, while the latter treats the value judgments of certain historical scholars as historical facts. In analytical terms, the influence of Buddhism on Neo-Confucianism can be understood on two levels: on the formal level, the systematic and speculative nature of Neo-Confucianism, compared to early Confucianism, was formed through dialogue and competition with Buddhism; on the content level, Neo-Confucian scholars, in their engagement with Buddhist and Daoist ideas, expanded the scope of early Confucianism's issues, while also recognizing the fundamental differences between Confucianism and Buddhism. As a result, they rigorously distinguished between the two, using early Confucian thought to respond to and critique Buddhism. For Neo-Confucian scholars, the Confucian-Buddhist distinction was not only an expression of their Confucian values but also a method of pursuing truth. The historical experience of Neo-Confucianism's construction suggests that, in order to further develop Confucian thought, one must systematically study Western culture while also maintaining an awareness of the differences between Eastern and Western thought.

The dissemination of Western philosophy in China since modern times has been inseparable from its engagement with indigenous Chinese thought. In the process of Sino-Western interaction, Zhu Xi's philosophy served as a local resource for understanding and integrating Western ideas. Wang Guowei engaged with rationality through Zhu Xi's concept of“Li”,emphasizing its subjectivity and attempting to restore the original meaning of “Li”within the discourse system of Chinese philosophy,excluding its ontological significance and ethical value. He Lin connected Zhu Xi's concept of“Tai Chi”(Li)with the absolute idea, advancing research on Zhu Xi's philosophy and the dissemination of Hegelian philosophy in China through Sino-Western interpretation, and paving the way for the core concept of a idealist system— the logically meaningful mind. Feng Youlan engaged with form and universals through Zhu Xi's concept of“Li”,using this “old bottle” of“Li"to hold the“new wine”of NeoRealism's universals, thereby constructing his philosophical system of“NeoConfucianism”. All three scholars used Zhu Xi's concept of “Li"as a local resource to engage with different aspects of Western philosophy, which not only promoted and expanded modern research on Zhu Xi's philosophy but also facilitated the widespread dissemination and acceptance of Western philosophy in modern Chinese intellectual circles through comparative studies with Zhu Xi's philosophy, thus advancing the transformation of Chinese philosophy from traditional to modern to some extent.

As the core concept of Mozi's book, “The Benefits of the World"means that all the benefits of the world are shared by all the people in the world, and it appears in 11 chapters of the book, 21 times in total. Mozi's concept of "the benefits of the world" was born in the specific socio-economic relations and political environment of the pre-Qin period, and gradually developed and matured in the trend of “ a hundred schools of thought”, The development of productive forces and the regulation of production relations in the pre-Qin period laid the foundation for Mozi to put forward the concept of“the world's benefits”. The connotation of Mozi's concept of “the benefit of the world” includes three levels of content: “ benefit", “ righteousness” and “ the relationship between righteousness and benefit”. The highest principle of the concept is to “promote the interests of the world and get rid of the evils of the world”, the ideological principle is to “love each other and exchange benefits”, and the operational principles are “ non-attacking"and “ saving burials”. The highest principle of Mozi is “the benefit of the world”. Mozi's concept of “ the benefits of the world”, as one of the value foundations of the “ concept of common prosperity", is reflected in the value foundations at the national, social and individual levels. Discovering the modern value of the concept of“ the benefit of the world” is of great significance to the understanding of the communityof human destiny, which in turn plays an important role in building national self-confidence, enhancing cultural soft power, and realising the great rejuvenation of the Chinese natlon.

As a critical reaction to song Neo-Ruism,wang yangming proposed“heartmind thought”(xin xue心学)notions such as“the unity of knowing and doing”and“the realization of original knowledge”.Heartmind thought was also central to his ideas on education,and he practically integrated the ideas on the teaching of original knowledge and“learning for one’s own sake”with pedagogy at the academies,striving to revive the spirit of the song period academies.wang held that the educational institutions of the Ming period had already become disconnected from the educational tradition of“learning for one’s own sake”,and hoped to practically integrate his own heartmind thought ideas with the academies,thereby to revive the spirit of the academies as originally established by the song Ruists.In the extant texts of wang yangming’s which pertain to academies,he proposed some ideas about the connection of the academies to original knowledge,and hoped torevivetheRuist tradition of“learning of the sages and worthies”through teaching at the academies,transforming them into intellectual hotbeds for his heartmind thought during the Ming period.

"yi”is a lizard,also Known as the“hidden dragon”.Lizards are good at change,and the BooK of changes is named after them.It can be seen that its theme is to reveal the nature of“change”of all things in the world.change means to become something different and to transform,and it is through change that it allows for continuity and endures over time;“observe the changes of yin and yang;”Despite being opposites,they transform each other,and when things become too extreme,they go in reverse.This is the philosophy of The BooKof changes.Meanwhile,this is also the eternal and profound spirit of the chinese people.

The Edo period confucian Tsukada Taiho interpreted ren in The Analects of confucius as“success without violating righteousness”,and claimed that confucius’ren refers to the success of doing things without violating the righteousness formulated by the ancient kings.This interpretation by Tsukada Taiho contains two elements,namely,morality and utilitarian,which are integral and inseparable from each other.Tsukada Taiho did not consider Guan zhong to be a“person of ren”,this is because he mistranslated“如其仁”in the original text as“其如仁”in his translation of The Analects of confucius,which led him to believe that confucius had not used the word“ren”to evaluate Guan zhong.

The various cosmological generation modes in the xixia text“The way of External Ideas”make the scattered and independent expressions of the xixia cosmology connected,so it is possible to comprehensively view the xixia cosmological cognition.It integrates the cosmological generation mode of“arising from the mind”and“arising from Qi”,which reflects the general trend of the confluence of Buddhism and chinese traditional philosophy.on the whole,xixia explained the nature,personnel and society in the universe with the thinking of yin and yang,five elements,heaven,earth and human beings,and believed that all things in the world were cyclic and endless.The idea of“each according to its time,each in its own way”runs through all the time,and thus regulates people’s behavior to form a stable society from top to bottom.It embodies the strong chinese meaning,shows the traditional chinese philosophical thinking mode,and is also the concrete expression of the connotation of chinese culture.

In the Qing Dynasty,under the guidance of the theory of“Grand unification”,sichuan region constructed a systematic grassroots confucian edification system,which is characterized by diversification,the content of daily life,popularization and so on.confucian culture edification promoted public’s recognition and practice of confucian values,encouraged regional integration and ethnic integration,strengthened the culture connections between the western region and the mainland.The purpose of this research is to provide an academic support and a historical mirror for forging a strong sense of community of the chinese nation.

Dispositional theory is one of the poetics of ancient China, and is closely related to philosophical thought. The scholars of Yangming School in Jiangyou, such as Zou Shouyi, Luo Nianan, Wang Shihuai and other neo-Confucianists, all talk about Poetic “ Xingqing" Theory, so this paper discusses the evolution of the concept of Yangming School of Jiangyou Poetic “ Xingqing” Theory according to their poetic thoughts and poetry creation: In the period of Jiajing, the poetics thought was based ongentleness and earnestness, that is, the integrity of “Xingqing”. Longqing and Wanli periods, based on personal sentiment, namely the true poetic thought of “ Xingging”. It can be seen that Yangming's theory of mind influenced the development trend of temperament theory poetics in the Ming and Qing dynasties, and Yangming School of liangyou scholars played an important role in the evolution of temperament theory poetics.

The development of cultural traditions is an important issue of the age, and the current discussion on Progressive Confucianism is an attempt to promote the excellent tradition of Confucianism. In this context, the Confucian democrats and the Confucian meritocrats disagree with each other. One of the debates between them is on the issue of the political equality of the gentleman and the petty man. Due to the rich exposition of political thoughts, Xunzi's text has become a theoretical resource for both sides. Sungmoon Kim, as a representative of the Confucian democrats, argues that thegentleman and the petty man are politically equal based on the interpretation of Xunzi's text. However, this paper argues that Sungmoon Kim's argument is hardly tenable. This paper reconstructs Sungmoon Kim's arguments into two versions, a non-instrumentalist version based on moral equality and an instrumentalist version ofpolitical equality. Through the reconstruction, it is pointed out that the non-instrumentalist version is theoretically challenged by the dilemma of zhi and ju theory and xing-e theory, and therefore, the non-instrumentalist argument is unsuccessful. The instrumentalist version is mainly based on a misreading of Xunzi's text, and thus the instrumentalist argument is also unsuccessful.

Based on the study of Chen Bai-sha's poetry, many features of poetic philosophy can be summarized. First, the author thinks that poetry and philosophy have the same origin, both originating from and pointing to the metaphysical. The second is that it is rooted in philosophical classics and uses old concepts and allusions. The third characteristic is that poetry is often used by philosophers to chant the realm of life. beautiful personality, and express their philosophy of life, Poetic philosophy also has its own ways of expression, such as the use of philosophical concepts, allusions to reason, metaphors of Tao, concerns about philosophical issues, mutual evidence between poetic and literary. In addition, Baisha had the practice of singing poetry, using sound and rhythm to reach the realm of the innate, which was a beautiful branch of the sprouting of Chinese poetic philosophy.

Both Liang Shuming and Xie Xialing believe that Chinese society is an ethical society, but Xie Xialing emphasizes the social structure of contemporary China, believing that China today is still an ethical society. Liang Shuming believes that Chinese society is a rational society, and thus the Chinese base their society on ethics. Xie Xialing, on the other hand, suggests that Chinese society is an ethical society due to the fact that Chinese society is not a rationalistic society. What differs from the common argument that believes an ethical society is mostly about morality is that Xie attaches great importance to the philosophical analysis of ethical society itself, which is based on the nature of the social structure, and thus regards an ethical society as a society dominated by human relations.

The text of Laozi contains rich governance theories that reflect contents, characteristics, and meanings distinct from traditional political and educational theories. Laozi's governance theory is a political governance theory based on the value of the Tao, focusing on the idea of the sage ruling the world through Wuwei (无为), utilizing Ruo(弱), and preserving the natural authenticity of the people's nature as its purpose, The formation of this political governance theory was inspired by ancient experiences in flood control and had practical implications for correcting the political failures of the late Spring and Autumn period, possessing certain realistic relevance and theoretical rationality. However, due to the intensifying power struggles among kings, royal families, and noble families during the Warring States period, the later Huang-Lao Taoism intentionally revised the shortcomings of Laozi's governance theory regarding its idealism and operability, thereby allowing the revised Taoist governance theory to enter a new phase capable of participating in real politics.

Among the first generation representatives of modern neo-Confucianism, Xiong Shili successfully founded his own school, Shili School. Tang Junyi, Mou Zongsan and others consciously inherited the thought of their master, which greatly increased the influence of this school, which became a unique scene in the development of modern neo-Confucianism, The core of this school of thought can be summarized as“one body and two manifestations", “One body" refers to the moral noumenon, and“two manifestations" are the presentation of moral practice and that of moral being respectively, It is an important task for the future development of Confucianism to studythis school seriously, to understand the core of the thought of “one body and two manifestations", to explore its intrinsic value and to carry it forward.

Through the multi angle fit of the identity, image, historical figures, geographical locations with the Qilin and FeiJu, it can be determined that the “Fei]u" mythical beast in the “ Yi Jing Fu” unearthed from the tomb of Liu He, the Marquis of Haihun, is essentially the deified “Qilin”. The “Feilu” and the “Phoenix”, “Xuanwu”, “Canglong”, and “White Tiger" in the prose together constitutes the “Five Elements” of the Han people, which represent the “Five types of spiritual beasts” on the earth and the “Five Stars”in the sky, This combination originates from the “ Four types of spiritual beasts" thought of sageConfucius, The view of the benevolent beast “Qilin” as the head of the “ Five types of spiritual beasts” and the celestial phenomenon of the central Saturn “Gouchen", which is the head of the Five Stars, reflects the further integration of Confucianism and the theory of the Five Elements since Emperor Wu of Han.

Jiangnan literati in the Ming and Qing Dynasties tended to drawing attention to the complexity situation,which represented problems in not only contradictions of politic and civilization but also collapse of local rules and ethics.In order to sovle these problems,Neo-confucianism who guided by“unification in Tao and rule”paid more attention to rural agricultural production and public moralization,which shows the unique balance of“Property Possession”and“confucian code Of Ethics”.Based on the concept of“Taking Agriculture as Foundation”and“Resisting custom with Propriety”,these Neo-confucianism rectified and reshaped the collapsed ritual order as well as described various methods of agriculture and mulberry governance,that all ensured moralization political of grass-roots sucess.what’s more,Long term influence from rural cutural customs and confucian ethical concepts made a large number of local autonomous organizations emerged this time,not only did it reflected the requirements for rectifying local society and rebuilding the order of etiquette and customs,but more importantly reflected the unique trend of“ceremonial Rites Extend to commom People”during this period.

“Revelation of Bailudong Academy”had a profound impact on modern Japanese education.From the beginning of the early Edo period,“Revelation”was cited to establish the Japanese confucian education concept,and Japanese education has always taken“Revelation”as the guiding principle of confucian education.The dissemination of“Revelation”in Japanese educational institutions was promoted on the basis of the rule of the Japanese shogunate,and it was jointly completed by confucianists,educators,patriots and other groups.The popularization of“Revelation”in Japanese educational institutions was carried out in three forms:the explanation of confucian classics,the application of educational guides,and the practice of holy learning.Japanese scholars deeply understood the education system of chinese academies through“Revelation”,and introduced it to establish official and private schools,and combined with local education to rationally innovate and transform“Revelation”,thus triggering the birth of the spirit of modern Japanese education.

The ontology of vices is an important issue in virtue ethics.with regard to the question of‘what is vice,,there are generally two main lines of interpretation in contemporary virtue ethics:the Aristotelian tradition of the‘theory of dispositions,,which ascribes vice to a disposition for negative actions,and christoph Halbig’s‘theory of attitudes,,which posits vice as an inappropriate attitude towards its object.while the theory of dispositions,influenced by Aristotle’s doctrine of the mean,struggles with circular argumentation and structural challenges in defining virtues and vices,Halbig’s theory of attitudes,based on recursive theory,addresses these structural problems by analyzing the intentional relationship between‘attitude,and its‘object,.According to Halbig,vice manifests itself as a negative attitude towards intrinsic value or a positive attitude towards intrinsic non-value.This approach eliminates the need to explain and define virtue and vice in terms of their opposites.Halbig’s theory of attitudes introduces anew theoretical lens and research framework for advancing contemporary virtue ethics.

he“yun yuding chengzhai Diary”contains a wealth of records regarding illnesses and medical treatment.By systematically reviewing and analyzing these records,it is possible to delve into yun yuding,s learning and practical journey in the field of medicine.Initially,yun yuding held a conservative political stance and adhered to traditional chinese medicine.However,after prolonged exposure to western medical literature,his thoughts gradually evolved.His initial resistance to western medicine transformed into acceptance,and he began to recognize the value of western medical treatment techniques.Despite being influenced by factors such as his political stance,yun yuding still held a critical view of western medicine to a certain extent.However,he exhibited a level of recognition towards western medical systems and their techniques for treating external ailments.This portrayal highlights relevant issues in the medical history of late Qing literati and provides insights into their perceptions and attitudes towards western learning.

Grounded in a return to the concept of “civilization” and an examination of the limitations within Western historical philosophy. The Philosophy of History with Civilizational Approach attributes the “harmonious yet different” and “ diverse yet unified" symbiotic order that China offers to the transcendent and empirical nature of “Zhong Dao”. While elucidating the “historical and cultural universe” supported by the consciousness of benevolence, it also highlights the arduous intellectual journey faced by contemporary Chinese scholars amid the East-West conflict and the transformations between ancient and modern times. In this text, the reconsideration of the types of breakthroughs and core principles of Chinese civilization does not aim to remove them from their specific historical contexts and political activities. Instead, it seeks to distill a necessary framework for assessing the shifts between ancient and modern eras from the benevolence and “Zhong Dao” embedded within Chinese civilization. This perspective aspires to preserve the spirit of sages while providing a comparison with the myriad transformations occurring in contemporary China and the world, thereby fostering the intellectual health of scholars. In this sense, the enduring essence of “China” becomes the embodiment of the existential philosophy of “Zhong Dao”. The everyday lives of the people, which unfold within this framework, become a cultural arena where sages throughout history have engaged with their lives and character.

In the work The Philosophy of History with Civilizational Approach, Chen Yun reveals that the consciousness of humanity, which was initiated by Confucius, represents the spiritual breakthrough of the Ecumenic Age in China. This spiritual breakthrough is actually the result of Confucius’reflection on the collapse of the Zhou dynasty's clan-based order. If Qingin(亲亲) and Zunzun(尊尊) are the core principles of the clan-based order, then the consciousness of humanity itself includes a new understanding of Qinqin (亲亲) and Zunzun (尊尊), as well as the need for the Li(礼) that can accommodate the lives of all things. This is why we can understand why Confucius attached so much importance to the significance of creating rituals, and why the core of Confucian Classics is the Li(礼).

The Confucian concept of "benevolent governance" advocates for the realization of a society where everyone can develop freely and fully. The foundation for realizing the principles of “benevolence leads to good birth” and “all things are nurtured together without harming each other" is to establish a comprehensive public service guarantee system that includes reproduction, education, vocational training, elderly care, and medical security, The necessary funds can come from the reasonable management and operation of public assets, avoiding becoming a burden on government finances, to ensure that the elderly have a sense of security, the strong are useful, the young have their strengths, and the elderly, lonely, disabled, and sick have support. Men have a share, and women have a return. As the cost of living decreases and people's willingness to have children increases, savings are more used for consumption and investment, which drives economic growth. And economic growth will encourage governments and enterprises to invest more profits in public welfare undertakings, thus forming a “positive feedback” cycle between “people's livelihood” and “ government/enterprise”, effectively supporting the sustainable development of the economy. By combining contemporary cases, we can see the profoundness of Confucian theory (not just as a moral appeal). In addition, improving the public service system to promote development can not only be used for national governance, but also for constructing an inclusive globalization that is different from the “center periphery"”world system dominated by Western developed countries and beneficial to the common development of most countries. This can be seen from the practical benefits of China's “Belt and Road" cooperation project in attaching importance to infrastructure.

“Benevolence that tops any four virtues”is often understood as the key word of confucianism in the song Dynasty,and in the study of zhu xi,the academic community places more emphasis on benevolence than intelligence.However,there is also a saying in zhu xi,s text that“wisdom encompasses four virtues". There are two theoretical foundations for the“wisdom encompasses four virtues”:firstly, from the perspective of kung fu theory, perception based on wisdom ensures that knowledge comes first.Therefore,wisdom has priority over the other virtues in its occurrence.The second is that the“wisdom as hidden and stored "plays a role in storing the vitality and“promoting the rejuvenation of the virtuous”in terms of cosmology.From a perspective of specific world," Focus on storing”and“No use” enable wisdom to spread over various virtues and provide support for their practice.“wisdom encompasses four virtues”is not a negation of "Benevolence that tops any four virtues", but rather a description of the function of wisdom in“store all things”and“spread over all virtues”on the premise of acknowledging that the Benevolence governs all virtues.Distinguishing the“wisdom encompasses four virtues”thought of zhu xi provides a new perspective for observing thoughts suchasyang Ming, and also provides theoretical value for further improving the framework of confucianism,s concept of Benevolence.

As an important literature of Qin’s temperament,“The Theory of the Qin’s Temperament”has received less attention than the current research level,and there are still many problems.This is because of the choice of research version,the interpretation of text,the investigation of data and the understanding of zhu xi’s neo-confucianism belong to different research fields.Based on the reliable version,this paper attempts to systematically sort out all the thythm figures involved in the text and analyze and explain the ideological tendency behind zhu xi’s writings.In order to promote further study and research,and help more people understand this important literature purpose.