By Robin R. Wang
Chinese language and Western thinkers think of the chinese language philosophical culture and chinese language philosophy for the modern worldwide period.
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Additional info for Chinese Philosophy in an Era of Globalization
No one can make you noble. No one can make you base. Thus, you are most noble of all under Heaven” (Daodejing, chap. 56). The meaning of the word “noble” as used in the two sentences “No one can make you noble,” and “Thus you are most noble of all under Heaven” is different. The “nobility” of the former sentence is worldly nobility, and refers to obtaining royal honors. The “nobility” of the latter sentence refers to true value. Zhuangzi develops Laozi’s views and advances discussion of the relativity of value.
Since Zhang himself acknowledges that the term “value,” or jiazhi, is a modern term not present in pre-modern Chinese thought, what are his grounds for thinking that pre-modern Chinese thinkers have theories of value? According to Zhang, though the term “jiazhi” is a modern term, there are pre-modern terms close in meaning to jiazhi, and he cites gui, meaning “noble” or “high status,” as an example. He refers to Mencius 6A17, in which Mencius says that while everyone desires high status (gui), what is truly of high status (liang gui) is not high social ranks as ordinary people think, but the original heart/mind in oneself that has an ethical direction and that can be cultivated and nourished.
The gentleman values his completeness” (Xunzi, chap. 5 Completeness and reﬁnement are thus the highest values. He also says: “One who accumulates goodness and completes and perfects it is called a sage. One seeks it and only then does one get it. One engages in it and only then does one accomplish it. One accumulates it and only then is one lofty. One perfects it and only then is one a sage” (Xunzi, chap. 8). This is Xunzi’s view on the standard of value. Xunzi also talks about the question of virtue versus strength.
Chinese Philosophy in an Era of Globalization by Robin R. Wang