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This paper challenges the view of several interpreters of Xunzi regarding the status of names, ming. I will maintain that Xunzi's view is consistent with the activity we see not only in his own efforts to influence language, but those of Confucius as well. Based on a reconsideration of translations and interpretations of key passages, I will argue that names are regarded neither as mere labels nor as indicating a privileged taxonomy of the myriad phenomena. Rather, Xunzi conceives them as (...) |
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The article proposes an account of the prevailing classical Chinese conception of reasoning and argumentation that grounds it in a semantic theory and epistemology centered on drawing distinctions between the similar and dissimilar kinds of things that do or do not fall within the extension of ‘names’. The article presents two novel interpretive hypotheses. First, for pre-Hàn Chinese thinkers, the functional role associated with the logical copula is filled by a general notion of similarity or sameness. Second, these thinkers’ basic (...) |
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This essay argues that the idea of name-rectification ( zheng ming 正名) in the Xunzi can be properly reconstructed as revealing a normative pragmatic semantic theme that linguistic contents embody, and are embedded in, the normative, justificatory network, or pattern, of dao li 道理 (proper routes/patterns of norm) which, in turn, is constituted and manifested by social inferential justificatory practices of bian shuo 辯說 (dialectical justification/explanation). |
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According to Karl Popper’s critical rationalism, criticism is the only way we have of systematically detecting and learning from our mistakes so as to get nearer to the truth. Meanwhile, it is arguable that the emphasis of Confucianism on creating a hierarchical and harmonious society can easily lead to submission rather than opposition, producing a conformist rather than critical mind. A question arises here as to whether Confucianism tends to denigrate criticism and thus run counter to critical rationalism. In this (...) |
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In this essay, I examine the nature of Chinese logic and Chinese sciences in the history of China. I conclude that Chinese logic is essentially analogical, and that the Chinese did not have theoretical sciences. I then connect these together and explain why the Chinese failed to develop theoretical sciences, even though they enjoyed an advanced civilization and great scientific and technological innovations. This is because a deductive system of logic is necessary for the development of theoretical sciences, and analogical (...) |
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