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| Srl | Item |
| 1 |
ID:
046048
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| Publication |
Albany, State University of New York, 2003.
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| Description |
xii, 253p.
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| Series |
SUNY series in Chinese philosophy and culture
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| Standard Number |
0791454967
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Copies: C:1/I:0,R:0,Q:0
Circulation
| Accession# | Call# | Current Location | Status | Policy | Location |
| 046830 | 355.02/LAU 046830 | Main | On Shelf | General | |
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| 2 |
ID:
189889
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| Summary/Abstract |
Where did China come from? And who is Chinese? Or put more eloquently by the contemporary philosopher Zhao Tingyang in his asking: "When the Central Plain (Zhongyuan) of China was perceived by its inhabitants as the boundless center of the world—as tianxia—what were the causes, the forces, and the destiny that coalesced across four millennia to sustain the vital and generative unity of China as a state, as a civilization, and as a history?" For Zhao, to become China as a world, and to become Chinese persons of that world, is to participate in the intergenerational transmission of this shared, emergent, and unbounded whirlpool identity. I have argued elsewhere that persons as conceived within this Confucian tradition are not ontological human "beings" grounded in a notion of strict formal and causal identity (eidos and telos). Given what we might term "zoetological" (shengshenglun) rather than ontological assumptions, the identities of such relationally-constituted, holographic persons are not defined categorically, but instead emerge analogically. We might correlate Zhao's planetary understanding of tianxia as a Chinese "civilization-becoming" that having "no-outside" (wuwai) is holistic and inclusive, with my focus-field and holographic understanding of persons as "human becomings." Even though there are many persons who might resist this identity, it follows that at least from this Chinese point of view, everyone is in degree a participant in this shared and unbounded cultural ecology, and is thus, more or less Chinese.
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