Tao, Nature and Man

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The book Tao, Nature and Man selected four most valuable English theses of Mr. Jin Yuelin on philosophy and logic, which can best reflect his research results. Mr. Jin Yuelin's wonderful philosophical exposition and authentic English will make this book a rare reading for Chinese and foreign scholars and philosophers. It will also promote the popularization of Chinese philosophy and logic among readers.

About the Author
Yuelin Jin (1895–1984) was a leading philosopher in Republican-era China, yet he remains virtually unknown in the West. His major publications include a textbook on logic, an epistemology and an ontology.
Table of Contents
Chinese Philosophy 中国哲学
Philosophy and Life 哲学与生活
Prolegomena 逻辑的作用
Tao, Nature and Man 道、自然与人
Notes 注释
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Sample pages of Tao, Nature and Man (ISBN:9787513597692)
Sample pages of Tao, Nature and Man (ISBN:9787513597692)
Sample pages of Tao, Nature and Man (ISBN:9787513597692)

While certain internal restraint through philosophy or religion and certain external restraint through law are required in any society and admitted by Chinese philosophy, it does not advocate the frustration of the functioning of the primary instincts. There is as a result something which, for lack of an adequate term, might be described as natural naturalness or contented contentedness. By these terms we do not mean to insinuate that there are fewer instances of cruelty or barbarity in Chinese history than in that of any other nation; evidences of want on destruction, or blood-thirstiness, or of desires running rampant seem to abound in Chinese history as anywhere else. What is meant is rather that there isn't that unnaturalness which Oscar Wilde saw in the naturalness of a Victorian. The Chinese may have something to say against unnaturalness, but they do not make a fuss over being natural on the one hand, and seem to be quite contented with their contentedness on the other. Perhaps in modern times we are accustomed to regarding contentedness as stagnation, as mental laziness, or as spiritual snuggery.


The modern point of view is essentially one that encourages revolts against one’s self, producing as a byproduct such psychological wear and tear that ease and equanimity in life can no longer be maintained. It is a point of view that is opposed to the one we are trying here to describe. The Chinese are contented with their contentedness, exhibiting ideologically the attitude that each to himself is something that is given, and therefore something to be accepted; to borrow a phrase so admirably employed by F. H. Bradley, each has his “station and life,”and in them or it he has his natural dignity. We are not speaking here of the heightened philosophical state attainable only by the few. Although Confucianism allows everybody the possibility to become a saint, failure to do so does not cause any psychological strain. Given this attitude concerning one’s station and life, one is not merely at one with nature, but also at one with society.





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