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

Trace the roots of logic in ancient China and see how Mohist and Neo-Mohist thinkers turned ideas into practical tools for reasoning, education, and governance.

This concise study introduces the core ideas of early Chinese logic, including how knowledge and inference are defined, tested, and applied. It connects theory to real-world concerns like moral education, political reform, and the judging of right and wrong through observable outcomes.



Readers will encounter key concepts such as the distinction between knowledge by transmission and knowledge by experience, the role of premises and causes, and the sixfold purpose of logical reasoning—from separating truth from falsehood to solving difficult and doubtful situations.




  • Find out how inference is described as knowing through premises and how causes are understood as factors that make something come to be.

  • Explore how the Neo-Mohists link knowledge, conduct, and education to see how right desires and right actions are formed.

  • See how logic is grounded in similarity, with arguments built from observed relations and practical consequences.

  • Learn how these ideas influenced views on government, law, and the role of education in society.



Ideal for readers of philosophy, history of logic, and Chinese thought seeking a clear, accessible overview of early logical method.

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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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