Chinese philosophy was developed on the basis of ontological, epistemological and metaphysical paradigms that differ from those of Western theoretical discourses. The concepts and categories used in Chinese philosophy cannot be easily transferred from one socio-cultural context into another, and it is often difficult to understand this philosophy through the lens of traditional Western thought. The exclusive application of Western methods can thus lead to severe misunderstandings and false interpretations of Chinese discourses. It is therefore important to use caution so as not to diminish the richness and depth of Chinese thought or turn it into a weak version of Western philosophical thought.
The epistemological dimensions of Chinese texts and their role in the context of Chinese thought has been developed increasingly successfully under the aegis of rediscovering and applying specific traditional Chinese methodological approaches and categories (Lenk and Paul 1993). The present entry similarly explores Chinese epistemology through the lens of conceptual and ideational assets created and developed in the Chinese tradition (Creller 2014: 196).
According to the prevailing traditional European epistemologies, knowledge has mainly been gained through observation and reasoning. However, in traditional Chinese thought, knowledge has been understood in a much broader sense, namely as something which also (or primarily) stems from moral contents and which cannot be separated from (social) practice. The method which determined most of the epistemological teachings found in the Chinese classics was based on a holistic world view, and was directed towards a comprehension which could be achieved through education and learning. The basic contents of these teachings were rooted in the premises of pragmatic and utilitarian ethics. Chinese epistemology was relational (Rošker 2012), meaning that it understood the external world to be ordered structurally, while the human mind was also structured in accordance with its all-embracing but open, organic system (li 理). The relational correspondence between the cosmic and mental structures thus represents the basic precondition of human perception and comprehension.
This entry will provide a systematic overview of the special features, the central methods and the main developmental streams of classical Chinese epistemological discourses that were based on a structurally ordered holistic worldview and rooted in axiological premises.
目次
1. Basic Categories 2. Specific Features 3. Classical Approaches 4. Buddhist Influences and the Neo-Confucian Epistemology 5. Later Conceptual Developments and Modern Chinese Epistemology Bibliography Academic Tools Other Internet Resources Related Entries
