Liang, Shuming
(Beijing 1893-1988 Beijing) : Philosoph
Subjects
Index of Names : China
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Periods : China : People's Republic (1949-)
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Periods : China : Republic (1912-1949)
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Philosophy : China
Chronology Entries (4)
| # | Year | Text | Linked Data |
|---|---|---|---|
| 1 | 1920 |
Liang, Shuming. Wei shi shu yi. Vol. 1. (Beijing : Beijing da xue chu ban she, 1920). 唯識述義 Liang Shuming attacked Bertrand Russell vigorously, together with Henri Bergson. Though they used different methods, their mathematical and intuitive epistemologies respectively were nothing but 'delusion' that made true knowledge impossible. |
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| 2 | 1921 |
Liang, Shuming. Dui Luosu zhi bu man [ID D28357]. To my friend Zhang Shenfu who already loves Russell's theories. Over the past, seven, eight years, he has not stopped talking about and praising Russell's theories. Following Mr. Zhang's urgings, I have also tried to read Russell's works and to like them. And in fact found that some aspects of his theories accord well with my own thought – such as his social psychology. Also his theory of impulsion is quite coherent. I also found Russell's theories of cognition and of the essential continuity of all matter very suggestive. Last year, when Russell passed through Nanjing, he gave a very convincing lecture on the subject using the example of the concept of 'hat' to prove that hats seen by people in the present are nothing more than extensions of hats that they have seen before – though they might not actually be the hats bought originally. So I accept some of Russell's theories. But my dissatisfaction with Russell's thought is more serious. I am full of doubt about its foundation. What gives me great unease about Russell is the way he criticizes – quite unfairly and ignorantly the theories of Bergson. Although I do not know much about mathematical logic, sill, I have deep reservations about Russell's unscholarly attitude in intellectual debate. It is well known that Russell opposes Bergson. But he has never bothered to understand the other's point of view. In Beijing, he attacked Bergson for 'mythical idealism' without any basis at all. Finally, I also want to warn my readers about the quest for an all encompassing, comprehensive philosophy. Truths attained through such comprehensive philosophies might sound good. Indeed, they appear to be perfect in their claim to certainty. But the real truth is always more complex. It is neither as pleasant nor as fine sounding as Russell likes to claim. A scholar is an expert only in his own field. Outside of it, he is just a commoner. Zhang Shenfu is right in saying that 'Today's philosophy belongs either to the Russell's school or to that of Bergson'. One is a leader in rationalism, the other is a leader in non-rational thought. Russell and Bergson are the two greatest contemporary philosophers. Although they are different, each has claim to truth. But from Russell's short-sighted words it is evident he is not open to learning. He seeks for truth, but cannot attain it. In this Russell has forsaken the outlook of a true scholar. I write this not only to criticize Russell. There are many people who discuss philosophical issues the same way as Russell does. I have been feeling pity for them for a long time now. The reason that such persons cannot be true scholars is they are not prudent in their outlook. They do not know that only one who is calm, careful and insightful can be a truly great philosopher. |
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| 3 | 1921 |
Liang, Shuming. Dong xi wen hua ji qi zhe xue [ID D3086]. Liang's statement on language indicates why Bertrand Russell's scientific approach to the logic of language was not compatible with the Chinese view : in the West, language seeks clarity of definition, while in the East, language that is suggestive, that 'touches upon something without defining it' is preferred. He also noted the Chinese penchant for intuition over reason, and sentiment over utility, a distinct weakness of Chinese civilization, and yet also its 'redeeming virtue'. |
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| 4 | 1934 |
Liang, Shuming. Duwei jiao yu zhe xue zhi gen ben guan nian. [Fundamental ideas in Dewey's philosophy of education : review of 'Democracy and education' by John Dewey] : Lecture delivered at Shandong Rural Reconstruction Research Institute. 杜威教育哲學之根本概念 Liang Shuming was deeply impressed by Dewey's seminal work, in which Dewey had presented a more profound and comprehensive conception of education than anything he had encountered before. Liang's essay is a penetrating analysis of Dewey's ideas from Confucian perspectives. Liang acclaims Dewey's conception of education for encompassing life itself. Liang argues that life is the central concept in Dewey and that his understanding of education derives from his view of life. Since Dewey understands human life to be ineluctably social, he sees education to be possible and necessary only where individual life intersects with social life. As Liang comments, 'where there are no people, there is no education ; and where there is only one person, there is no education'. Liang suggests that, in reading 'Democracy and education', one should start with chapter four, 'Education as growth', which explores the meaning of life from an individual perspective, and then continue with chapters three, two, one, and finally chapter seven. Liang believes that in so reading, one can better comprehend the meaning of individual life in the larger context of social life and thus better grasp Dewey's central contention that democracy is education and education is democracy. Liang comments that Dewey's philosophy is deep and thorough because he always tries to trace the origin of things, to 'start from the very beginning', as Liang puts it. According to Liang, Dewey rightly understands that the most active part of human life – and the universe at large – is 'renxin', the human heart-and-mind. As he observes, Dewey's writings are filled with profound insights into the nature of human sociality. He observes that Dewey and Confucius share the same conception of social individuals, for they both understand that humans are inevitably bound together by their very nature. Since human life is naturally social education, to be worthy of the name, must be essentially social and moral. Liang claims that by education Dewey means educating the human-hear-and-mind for a social life. He notes that Dewey end his book by reminding readers what it means to be moral : 'All education which develops power to share effectively in social life is moral' and particularly that 'interest in learning from all the contacts of life is the essential moral interest'. Liang laments the fact that most people fail to understand Dewey's view of morality because they have a narrow and rigid conception of morality as following rules or obeying duty. Even though Liang praises Dewey and sees many commonalities between Dewey and Confucius, he nonetheless points out what he thinks is lacking in Dewey's philosophy. Although Dewey has a penetrating understanding of the endlessly changing, lively, and dynamic aspects of life, he fails to see another side, that is, the unchanging and the absolute. According to Liang, Dewey makes circular arguments, such as, the end of education is more education, because 'he has not discovered morality, even though everything he said is quite moral'. Liang thinks that Dewey has taught people only how to apply intelligence in dealing with the practicalities of life, but not in reflecting inwardly upon the value of life. Liang's comment seems to reflect a prevailing criticism of Dewey in China during the 1920s and 30s – that he often fails to not the tranquil, spiritual, and aesthetic dimensions of human life. |
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Bibliography (4)
| # | Year | Bibliographical Data | Type / Abbreviation | Linked Data |
|---|---|---|---|---|
| 1 | 1921 |
Liang, Shuming. Dong xi wen hua ji qi zhe xue. Liang Shuming jiang yan ; Chen Zheng, Luo Changpei bian lu. (Beijing : Cai zheng bu yin shua ju, 1921). [Abhandlung über die Philosophie des Westens und Ostens]. 東西文化及其哲學 |
Publication / Lian8 |
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| 2 | 1930 |
Liang, Shuming. Dui Luosu zhi bu man. In : Shuming sa hou wen lu. (Shanghai : Shang wu yin shu guan, 1930). [My reservations about Bertand Russell]. [Geschrieben 1921]. 漱溟卅後文錄 |
Publication / Russ232 |
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| 3 | 1994 |
Liang, Shuming. Zhe heng zhi gen ben gai nian. In : Liang Shuming jiao yu lunz hu xuan. Ma Qiufan bian. (Beijing : Ren min jiao yu chu ban she, 1994). (Zhongguo jin dai jiao yu lun zhu cong shu). [Fundamental ideas in John Dewey's Philosophy of education]. 哲亨之根本概念 |
Publication / DewJ62 | |
| 4 | 2000 | Liang, Shuming. Les cultures d'Orient et d'Occident et leurs philosophies. Traduit du chinois et annoté par Luo Shenyi ; révisé et préfacé par Léon Vandermeersch. (Paris : Presses universitaires de France, 2000). (Orientales). | Publication / Van9 |
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Secondary Literature (1)
| # | Year | Bibliographical Data | Type / Abbreviation | Linked Data |
|---|---|---|---|---|
| 1 | 2008 | Wang, Jessica Ching-Sze. When Dewey’s Confucian admirer meets his liberal critic : Liang Shuming and Eamonn Callan on John Dewey's democracy and education. In : Tan, Sor-hoon ; Whalen-Bridge, John (eds.) Democracy as culture : Deweyan pragmatism in a globalizing world. Albany : State University of New York Press, 2008. | Publication / DewJ191 |