The Development of the Logical Method in Ancient China (Classic Reprint) - Couverture souple

Shih Hu Hu

 
9781440067686: The Development of the Logical Method in Ancient China (Classic Reprint)

Synopsis

Explore the roots of logic in ancient China and how early thinkers shaped reasoning for law, governance, and everyday judgment.

This study traces how Mohist and Neo-Mohist thought defined knowledge, inference, and the links between action and consequence. It explains a pragmatic approach to truth, testing ideas by their real-world outcomes, and how theory meets practice in government and education. The discussion highlights a unique Chinese method of reasoning that centers on similarity, observation, and the use of premises to support conclusions.

  • Learn how early Chinese philosophers defined and tested knowledge, conduct, and the right use of information.
  • See how inference is explained as knowing the unknown through the known, and how premises support conclusions.
  • Discover the six aims of reasoning, from distinguishing truth to solving difficult situations.
  • Understand how logic influenced views on education, morality, and practical governance.
Ideal for readers of philosophy and intellectual history who want a focused view of how ancient Chinese thinkers formalized reasoning and its role in society.

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Présentation de l'éditeur

The object and scope of the present study I have indicated in the introductory chapter. I wish only to state here the methods of treatment employed in this essay and its main points of departure from traditional scholarship inC hina. Since the present essay is intended to be an historical study, the first problem it has had to face is the choice of source-material. It is impossible for an occidental reader to imagine the tremendous burden of tradition which I have found necessary to overthrow in writing this work. Throughout I have made it a principle not to accept a book, nor to quote a passage from an accepted work, without sufficient ground. Of the so-called Five Classics of Confucianism, I have accepted only theB ook of Poetry in its entirety, and have deliberately refrained from quoting anything from theB ook of History and from theL i Ki excepting its second book which I regard as genuine. I have rejected the Kwan Tze (g -?), the An Tze Chun Chiu (% J- ffc), and many other works of similar doubtful authenticity. In the case of works which contain later interpolations, I have been especially cautious in selecting quotations. I have, for example, made use of only a few chapters each in the Chuang Tze and the Hsun Tze. A nother problem of great importance is that of textual criticism and interpretation. In this regard, I have freely availed myself of the fruits of textual criticism and philological research which our scholars have accumulated during the last two hundred years. To those scholars I acknowledge my profound indebtedness. For it is through philological studies that we can free ourselves from the subjective biases of traditional commentators and arrive at a real understanding: of what the ancients actually meant. In determining the authenticity of our source-material, we have already had to resort to what has been called Higher Criticism. A not
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