By Chad Hansen
This formidable ebook offers a brand new interpretation of chinese language proposal guided either through a philosopher's feel of puzzle and via a valid philosophical idea of which means. That twin target, Hansen argues, calls for a unified translation idea. It needs to offer a unmarried coherent account of the problems that prompted either the lately untangled chinese language linguistic research and the widespread moral-political disputes. Hansen's unified technique uncovers a philosophical sophistication in Daoism that conventional money owed have neglected.
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Additional resources for A Daoist Theory of Chinese Thought: A Philosophical Interpretation
7 Substitute the notion of a computational program for the familiar picture of the mental-arguments concept of reasoning. Use the computer model to explain how a physical being can process language and how language guides action in a real world context. We need not explain a computer's operating by attributing to it mental or semantic content, inner consciousness, or experience. A computer operates with a program. We input the program—load it into the computer. That process changes the computer's dispositions in complex ways.
We will find no clear formulation of any reason-intuition dichotomy in classical Chinese writings. I would like further to meet the ruling theory's valuation of transcendence head on. It is now commonplace both to recognize and appreciate the Daoist view of the unity of humanity and nature. Understanding ourselves as continuous with nature, as animals in a natural ecological brotherhood, is currently fashionable enough to defy this medieval distaste for the natural man. The antitranscendence view is surely consistent with science—no doubt, still opposing Western religion on this issue.
I will describe some interesting features of Chinese spoken and written expression. There I will contrast the common-sense theory of language in China with our own conventional wisdom about language. This, I hope, will allay the sense of the inevitability of our folk theory of language and psychology. Then I will explain how the distinctive Chinese theory of how language works motivates their more social, naturalistic theory of heart-mind. My hypothesis is that real differences in the languages can explain differences in the popular theories of language.