Hans-Georg Moeller – författare

What are systems? What is society? What happens to human beings in a hypermodern world? This book is an introduction to Niklas Luhmann's social system theory which explains specific functions like economy and mass media from a cybernetic perspective. Integrating various schools of thought including sociology, philosophy and biology Luhmann Explained results in an overall analysis of "world society". Special attention is given to the present-day relevance of Luhmann's theory with respect to globalization, electronic mass media, ethics, and new forms of protest.

Current debates about gender identity are fraught with contradictions. Even as we increasingly recognize gender as an assigned category or social convention, we still see it as inherent to who we are, fundamental to our sense of self. But the quest to find one’s true self is unfulfillable. How can we find alternatives to the focus on getting our identity “right”?This book offers a cultural critique of gender narratives, spanning traditional conformity to gender roles, the modern quest for individual authenticity beyond gender, and the recent social media–fueled concern with curating gendered profiles. Hans-Georg Moeller puts Daoist philosophy into conversation with present-day thinkers, showing why it helps us rethink common notions about identity. Discussing a wide range of cases, from Chinese foot binding to the politics around transgender issues today, he argues that we can defuse our anxieties by recognizing that gender—like all identities—is social, not individual, and changes at different times and in different places. Accessibly written and empathetic, The Enigma of Gender calls on us to be at ease with whoever we happen to be.

Genuine Pretending is an innovative and comprehensive new reading of the Zhuangzi that highlights the critical and therapeutic functions of satire and humor. Hans-Georg Moeller and Paul J. D'Ambrosio show how this Daoist classic, contrary to contemporary philosophical readings, distances itself from the pursuit of authenticity and subverts the dominant Confucianism of its time through satirical allegories and ironical reflections. With humor and parody, the Zhuangzi exposes the Confucian demand to commit to socially constructed norms as pretense and hypocrisy. The Confucian pursuit of sincerity establishes exemplary models that one is supposed to emulate. In contrast, the Zhuangzi parodies such venerated representations of wisdom and deconstructs the very notion of sagehood. Instead, it urges a playful, skillful, and unattached engagement with socially mandated duties and obligations. The Zhuangzi expounds the Daoist art of what Moeller and D'Ambrosio call "genuine pretending": the paradoxical skill of not only surviving but thriving by enacting social roles without being tricked into submitting to them or letting them define one's identity.A provocative rereading of a Chinese philosophical classic, Genuine Pretending also suggests the value of a Daoist outlook today as a way of seeking existential sanity in an age of mass media's paradoxical quest for originality.

More and more, we present ourselves and encounter others through profiles. A profile shows us not as we are seen directly but how we are perceived by a broader public. As we observe how others observe us, we calibrate our self-presentation accordingly. Profile-based identity is evident everywhere from pop culture to politics, marketing to morality. But all too often critics simply denounce this alleged superficiality in defense of some supposedly pure ideal of authentic or sincere expression.This book argues that the profile marks an epochal shift in our concept of identity and demonstrates why that matters. You and Your Profile blends social theory, philosophy, and cultural critique to unfold an exploration of the way we have come to experience the world. Instead of polemicizing against the profile, Hans-Georg Moeller and Paul J. D’Ambrosio outline how it works, how we readily apply it in our daily lives, and how it shapes our values—personally, economically, and ethically. They develop a practical vocabulary of life in the digital age. Informed by the Daoist tradition, they suggest strategies for handling the pressure of social media by distancing oneself from one’s public face. A deft and wide-ranging consideration of our era’s identity crisis, this book provides vital clues on how to stay sane in a time of proliferating profiles.

Justice, equality, and righteousness--these are some of our greatest moral convictions. Yet in times of social conflict, morals can become rigid, making religious war, ethnic cleansing, and political purges possible. Morality, therefore, can be viewed as pathology-a rhetorical, psychological, and social tool that is used and abused as a weapon. An expert on Eastern philosophies and social systems theory, Hans-Georg Moeller questions the perceived goodness of morality and those who claim morality is inherently positive. Critiquing the ethical "fanaticism" of Western moralists, such as Immanuel Kant, Lawrence Kohlberg, John Rawls, and the utilitarians, Moeller points to the absurd fundamentalisms and impracticable prescriptions arising from definitions of good. Instead he advances a theory of "moral foolishness," or moral asceticism, extracted from the "amoral" philosophers of East Asia and such thinkers as Ludwig Wittgenstein and Niklas Luhmann. The moral fool doesn't understand why ethics are necessarily good, and he isn't convinced that the moral perspective is always positive.In this way he is like most people, and Moeller defends this foolishness against ethical pathologies that support the death penalty, just wars, and even Jerry Springer's crude moral theater. Comparing and contrasting the religious philosophies of Christianity, Daoism, and Zen Buddhism, Moeller presents a persuasive argument in favor of amorality.

For centuries, the ancient Chinese philosophical text the Daodejing (Tao Te Ching) has fascinated and frustrated its readers. While it offers a wealth of rich philosophical insights concerning the cultivation of one's body and attaining one's proper place within nature and the cosmos, its teachings and structure can be enigmatic and obscure. Hans-Georg Moeller presents a clear and coherent description and analysis of this vaguely understood Chinese classic. He explores the recurring images and ideas that shape the work and offers a variety of useful approaches to understanding and appreciating this canonical text. Moeller expounds on the core philosophical issues addressed in the Daodejing, clarifying such crucial concepts as Yin and Yang and Dao and De. He explains its teachings on a variety of subjects, including sexuality, ethics, desire, cosmology, human nature, the emotions, time, death, and the death penalty. The Daodejing also offers a distinctive ideal of social order and political leadership and presents a philosophy of war and peace.An illuminating exploration, The Daodejing is an interesting foil to the philosophical outlook of Western humanism and contains surprising parallels between its teachings and nontraditional contemporary philosophies.

For centuries, the ancient Chinese philosophical text the Daodejing (Tao Te Ching) has fascinated and frustrated its readers. While it offers a wealth of rich philosophical insights concerning the cultivation of one's body and attaining one's proper place within nature and the cosmos, its teachings and structure can be enigmatic and obscure. Hans-Georg Moeller presents a clear and coherent description and analysis of this vaguely understood Chinese classic. He explores the recurring images and ideas that shape the work and offers a variety of useful approaches to understanding and appreciating this canonical text. Moeller expounds on the core philosophical issues addressed in the Daodejing, clarifying such crucial concepts as Yin and Yang and Dao and De. He explains its teachings on a variety of subjects, including sexuality, ethics, desire, cosmology, human nature, the emotions, time, death, and the death penalty. The Daodejing also offers a distinctive ideal of social order and political leadership and presents a philosophy of war and peace.An illuminating exploration, The Daodejing is an interesting foil to the philosophical outlook of Western humanism and contains surprising parallels between its teachings and nontraditional contemporary philosophies.

Justice, equality, and righteousness--these are some of our greatest moral convictions. Yet in times of social conflict, morals can become rigid, making religious war, ethnic cleansing, and political purges possible. Morality, therefore, can be viewed as pathology-a rhetorical, psychological, and social tool that is used and abused as a weapon. An expert on Eastern philosophies and social systems theory, Hans-Georg Moeller questions the perceived goodness of morality and those who claim morality is inherently positive. Critiquing the ethical "fanaticism" of Western moralists, such as Immanuel Kant, Lawrence Kohlberg, John Rawls, and the utilitarians, Moeller points to the absurd fundamentalisms and impracticable prescriptions arising from definitions of good. Instead he advances a theory of "moral foolishness," or moral asceticism, extracted from the "amoral" philosophers of East Asia and such thinkers as Ludwig Wittgenstein and Niklas Luhmann. The moral fool doesn't understand why ethics are necessarily good, and he isn't convinced that the moral perspective is always positive.In this way he is like most people, and Moeller defends this foolishness against ethical pathologies that support the death penalty, just wars, and even Jerry Springer's crude moral theater. Comparing and contrasting the religious philosophies of Christianity, Daoism, and Zen Buddhism, Moeller presents a persuasive argument in favor of amorality.

Niklas Luhmann (1927-1998) was a German sociologist and system theorist who wrote on law, economics, politics, art, religion, ecology, mass media, and love. Luhmann advocated a radical constructivism and antihumanism, or "grand theory," to explain society within a universal theoretical framework. Nevertheless, despite being an iconoclast, Luhmann is viewed as a political conservative. Hans-Georg Moeller challenges this legacy, repositioning Luhmann as an explosive thinker critical of Western humanism. Moeller focuses on Luhmann's shift from philosophy to theory, which introduced new perspectives on the contemporary world. For centuries, the task of philosophy meant transforming contingency into necessity, in the sense that philosophy enabled an understanding of the necessity of everything that appeared contingent. Luhmann pursued the opposite-the transformation of necessity into contingency. Boldly breaking with the heritage of Western thought, Luhmann denied the central role of humans in social theory, particularly the possibility of autonomous agency.In this way, after Copernicus's cosmological, Darwin's biological, and Freud's psychological deconstructions of anthropocentrism, he added a sociological "fourth insult" to human vanity. A theoretical shift toward complex system-environment relations helped Luhmann "accidentally" solve one of Western philosophy's primary problems: mind-body dualism. By pulling communication into the mix, Luhmann rendered the Platonic dualist heritage obsolete. Moeller's clarity opens such formulations to general understanding and directly relates Luhmannian theory to contemporary social issues. He also captures for the first time a Luhmannian attitude toward society and life, defined through the cultivation of modesty, irony, and equanimity.

Niklas Luhmann (1927-1998) was a German sociologist and system theorist who wrote on law, economics, politics, art, religion, ecology, mass media, and love. Luhmann advocated a radical constructivism and antihumanism, or "grand theory," to explain society within a universal theoretical framework. Nevertheless, despite being an iconoclast, Luhmann is viewed as a political conservative. Hans-Georg Moeller challenges this legacy, repositioning Luhmann as an explosive thinker critical of Western humanism. Moeller focuses on Luhmann's shift from philosophy to theory, which introduced new perspectives on the contemporary world. For centuries, the task of philosophy meant transforming contingency into necessity, in the sense that philosophy enabled an understanding of the necessity of everything that appeared contingent. Luhmann pursued the opposite-the transformation of necessity into contingency. Boldly breaking with the heritage of Western thought, Luhmann denied the central role of humans in social theory, particularly the possibility of autonomous agency.In this way, after Copernicus's cosmological, Darwin's biological, and Freud's psychological deconstructions of anthropocentrism, he added a sociological "fourth insult" to human vanity. A theoretical shift toward complex system-environment relations helped Luhmann "accidentally" solve one of Western philosophy's primary problems: mind-body dualism. By pulling communication into the mix, Luhmann rendered the Platonic dualist heritage obsolete. Moeller's clarity opens such formulations to general understanding and directly relates Luhmannian theory to contemporary social issues. He also captures for the first time a Luhmannian attitude toward society and life, defined through the cultivation of modesty, irony, and equanimity.

Genuine Pretending is an innovative and comprehensive new reading of the Zhuangzi that highlights the critical and therapeutic functions of satire and humor. Hans-Georg Moeller and Paul J. D'Ambrosio show how this Daoist classic, contrary to contemporary philosophical readings, distances itself from the pursuit of authenticity and subverts the dominant Confucianism of its time through satirical allegories and ironical reflections. With humor and parody, the Zhuangzi exposes the Confucian demand to commit to socially constructed norms as pretense and hypocrisy. The Confucian pursuit of sincerity establishes exemplary models that one is supposed to emulate. In contrast, the Zhuangzi parodies such venerated representations of wisdom and deconstructs the very notion of sagehood. Instead, it urges a playful, skillful, and unattached engagement with socially mandated duties and obligations. The Zhuangzi expounds the Daoist art of what Moeller and D'Ambrosio call "genuine pretending": the paradoxical skill of not only surviving but thriving by enacting social roles without being tricked into submitting to them or letting them define one's identity.A provocative rereading of a Chinese philosophical classic, Genuine Pretending also suggests the value of a Daoist outlook today as a way of seeking existential sanity in an age of mass media's paradoxical quest for originality.

More and more, we present ourselves and encounter others through profiles. A profile shows us not as we are seen directly but how we are perceived by a broader public. As we observe how others observe us, we calibrate our self-presentation accordingly. Profile-based identity is evident everywhere from pop culture to politics, marketing to morality. But all too often critics simply denounce this alleged superficiality in defense of some supposedly pure ideal of authentic or sincere expression.This book argues that the profile marks an epochal shift in our concept of identity and demonstrates why that matters. You and Your Profile blends social theory, philosophy, and cultural critique to unfold an exploration of the way we have come to experience the world. Instead of polemicizing against the profile, Hans-Georg Moeller and Paul J. D’Ambrosio outline how it works, how we readily apply it in our daily lives, and how it shapes our values—personally, economically, and ethically. They develop a practical vocabulary of life in the digital age. Informed by the Daoist tradition, they suggest strategies for handling the pressure of social media by distancing oneself from one’s public face. A deft and wide-ranging consideration of our era’s identity crisis, this book provides vital clues on how to stay sane in a time of proliferating profiles.

Current debates about gender identity are fraught with contradictions. Even as we increasingly recognize gender as an assigned category or social convention, we still see it as inherent to who we are, fundamental to our sense of self. But the quest to find one’s true self is unfulfillable. How can we find alternatives to the focus on getting our identity “right”?This book offers a cultural critique of gender narratives, spanning traditional conformity to gender roles, the modern quest for individual authenticity beyond gender, and the recent social media–fueled concern with curating gendered profiles. Hans-Georg Moeller puts Daoist philosophy into conversation with present-day thinkers, showing why it helps us rethink common notions about identity. Discussing a wide range of cases, from Chinese foot binding to the politics around transgender issues today, he argues that we can defuse our anxieties by recognizing that gender—like all identities—is social, not individual, and changes at different times and in different places. Accessibly written and empathetic, The Enigma of Gender calls on us to be at ease with whoever we happen to be.

Daoism Explained offers an interpretation of the tenets of Daoist philosophy on the basis of the imagery employed in various Daoist texts. The author explains the significance of such images as water and the female and allegories such as the "Dream of the Butterfly," and shows how they connect to each other and how ancient Chinese philosophers understood them. The book also sheds new light on many important allegories by showing how modern translations often conceal the wit and humor of the Chinese original. Written for those who are interested in Asian beliefs and religions as well as for specialists in the field of comparative and Chinese philosophy, Daoism Explained is a comprehensive and fascinating - yet easy-to-follow - introduction to Daoist thought.

This translation presents Daoism’s basic text in highly readable contemporary English. Incorporating the latest scholarship in the field (including the most recent discoveries of ancient manuscripts in the 1970s and '90s), the book explains Daodejing's often cryptic verses in a clear and concise way. The introduction interprets the Daodejing's poetic imagery in the context of ancient Chinese symbolism, and a brief philosophical analysis accompanies each of the 81 translated chapters of the Daodejing.

Hans-Georg Moeller has achieved the perfect blend with At the Center of the Circle: it is both a fascinating introduction to Daoist thought as well as an original and insightful contribution to Eastern philosophy. This book will take the place of The Tao of Pooh by Hoff. Like that book, At the Center of the Circle offers a comprehensive presentation of Daoist philosophy that is interesting and easy to follow. Two ways the present book differs from the earlier classic are (1) this one has a more rigorous philosophical grounding so teachers will not hesitate to use it in classes and (2) it takes into account the research and discoveries in the decades following the release of the Pooh book. It is written for a general readership interested in Asian thought and religions as well as for specialists in the field of comparative and Chinese philosophy. This work is unique in its focus because it offers a coherent interpretation of the general tenets of Daoist philosophy on the basis of the imagery employed in various Daoist texts and by explaining how those texts and images connect to each other and how they were actually understood by ancient Chinese philosophers. The study sheds new light on many important Daoist allegories by showing how modern translations often concealed the original wit and humor of the Chinese original, or imposed alien philosophical frameworks on them. It attempts to take away the metaphysical and Christian disguises with which Daoist philosophy has been obscured by Western interpretations in the past one hundred years. By explaining the differences between Daoism and traditional Western modes of thought, it also shows how Daoism might contribute to the present-day endeavor of overcoming of the latter.The study begins with an introductory section providing basic information on the texts of classical Daoism (Laozi, Zhuangzi), the history of Daoism, its political and religious dimensions, and the meaning of the term Dao. The first chapter of the book analyzes—often from a new perspective—Daoist images (such as water, the root, femininity) and allegories (such as the famous “Dream of the Butterfly” and the “Fishnet Allegory”) and explains their philosophical significance. The second chapter, referring to those images and allegories, outlines several philosophical concepts of Daoism including life and death, nature, art, ethics, and the body. The third chapter offers a more abstract interpretation of specific structural features of Daoist philosophy by putting emphasis on one core structure: the circle and its empty center (this is, obviously, what the title of the book refers to) and compares, or rather contrasts, it with Western (especially Christian) thought. The fourth chapter discusses the relation between Daoism and Zen (or: Chan) Buddhism and concludes with an outlook on the relevance of Daoism for contemporary philosophy.

What are systems? What is society? What happens to human beings in a hypermodern world? This book is an introduction to Niklas Luhmann''s social system theory which explains specific functions like economy and mass media from a cybernetic perspective. Integrating various schools of thought including sociology, philosophy and biology Luhmann Explained results in an overall analysis of "world society". Special attention is given to the present-day relevance of Luhmann''s theory with respect to globalization, electronic mass media, ethics, and new forms of protest.

This translation presents Daoism’s basic text in highly readable contemporary English. Incorporating the latest scholarship in the field (including the most recent discoveries of ancient manuscripts in the 1970s and ''90s), the book explains Daodejing''s often cryptic verses in a clear and concise way. The introduction interprets the Daodejing''s poetic imagery in the context of ancient Chinese symbolism, and a brief philosophical analysis accompanies each of the 81 translated chapters of the Daodejing.

Wisdom and Philosophy: Contemporary and Comparative Approaches questions the nature of the relationship between wisdom and philosophy from an intercultural perspective. Bringing together an international mix of respected philosophers, this volume discusses similarities and differences of Western and Asian pursuits of wisdom and reflects on attempts to combine them.Contributors cover topics such as Confucian ethics, the acquisition of wisdom in pre-Qin literature and anecdotes of stupidity in the classical Chinese tradition, while also addressing contemporary topics such as global Buddhism and analytic metaphysics. Providing original examples of comparative philosophy, contributors look at ideas and arguments of thinkers such as Confucius, Zhuangzi and Zhu Xi alongside the work of Aristotle, Plato and Heidegger. Presenting Asian perspectives on philosophy as practical wisdom, Wisdom and Philosophy is a rare intercultural inquiry into the relation between wisdom and philosophy. It provides new ways of understanding how wisdom connects to philosophy and underlines the need to reintroduce it into philosophy today.

Imagination: Cross-Cultural Philosophical Analyses is a rare intercultural inquiry into the conceptions and functions of the imagination in contemporary philosophy.Divided into East Asian, comparative, and post-comparative approaches, it brings together a leading team of philosophers to explore the concepts of the illusory and illusions, the development of fantastic narratives and metaphors, and the use of images and allegories across a broad range of traditions. Chapters discuss how imagination has been interpreted by thinkers such as Zhuangzi, Plato, Confucius, Heidegger, and Nietzsche. By drawing on sources including Buddhist aesthetics, Daoism, and analytic philosophy of mind, this cross-cultural collection shows how the imagination can be an indispensable tool for the comparative philosopher, opening up new possibilities for intercultural dialogue and critical engagement.

Imagination: Cross-Cultural Philosophical Analyses is a rare intercultural inquiry into the conceptions and functions of the imagination in contemporary philosophy. Divided into East Asian, comparative, and post-comparative approaches, it brings together a leading team of philosophers to explore the concepts of the illusory and illusions, the development of fantastic narratives and metaphors, and the use of images and allegories across a broad range of traditions. Chapters discuss how imagination has been interpreted by thinkers such as Zhuangzi, Plato, Confucius, Heidegger, and Nietzsche. By drawing on sources including Buddhist aesthetics, Daoism, and analytic philosophy of mind, this cross-cultural collection shows how the imagination can be an indispensable tool for the comparative philosopher, opening up new possibilities for intercultural dialogue and critical engagement.

Imagination: Cross-Cultural Philosophical Analyses is a rare intercultural inquiry into the conceptions and functions of the imagination in contemporary philosophy. Divided into East Asian, comparative, and post-comparative approaches, it brings together a leading team of philosophers to explore the concepts of the illusory and illusions, the development of fantastic narratives and metaphors, and the use of images and allegories across a broad range of traditions. Chapters discuss how imagination has been interpreted by thinkers such as Zhuangzi, Plato, Confucius, Heidegger, and Nietzsche. By drawing on sources including Buddhist aesthetics, Daoism, and analytic philosophy of mind, this cross-cultural collection shows how the imagination can be an indispensable tool for the comparative philosopher, opening up new possibilities for intercultural dialogue and critical engagement.

Bringing together a number of case studies, this book shows how from early on Chinese philosophical discourses unfolded through innovation and the subversion of dominant forms of thinking. Narrowing in on the commonplace Chinese motto that “the three teachings” of Confucianism, Daoism, and Buddhism “are joined into one”, as if there had never been any substantial differences between or within these schools of thought, a team of esteemed contributors challenge established views. They explain how the Daoist tradition provided a variety of alternatives to prevailing Confucian master narratives, reveal why the long history of Confucianism is itself full of ambiguities, disputes, and competing ideas and discuss how in Buddhist theory and practice, the subversion of unquestioned beliefs and attitudes has been a prime methodological and therapeutic device. By drawing attention to unorthodox voices and subversion as a method, this exciting collection reveals that for too long the traditional division into “three teachings” has failed to do justice to the diversity and subtlety found in the numerous discourses constituting the history of Chinese philosophy. Critique, Subversion and Chinese Philosophy finally makes such innovative disruptions visible.

Bringing together a number of case studies, this book shows how from early on Chinese philosophical discourses unfolded through innovation and the subversion of dominant forms of thinking. Narrowing in on the commonplace Chinese motto that “the three teachings” of Confucianism, Daoism, and Buddhism “are joined into one”, as if there had never been any substantial differences between or within these schools of thought, a team of esteemed contributors challenge established views. They explain how the Daoist tradition provided a variety of alternatives to prevailing Confucian master narratives, reveal why the long history of Confucianism is itself full of ambiguities, disputes, and competing ideas and discuss how in Buddhist theory and practice, the subversion of unquestioned beliefs and attitudes has been a prime methodological and therapeutic device. By drawing attention to unorthodox voices and subversion as a method, this exciting collection reveals that for too long the traditional division into “three teachings” has failed to do justice to the diversity and subtlety found in the numerous discourses constituting the history of Chinese philosophy. Critique, Subversion and Chinese Philosophy finally makes such innovative disruptions visible.

Bringing together a number of case studies, this book shows how from early on Chinese philosophical discourses unfolded through innovation and the subversion of dominant forms of thinking. Narrowing in on the commonplace Chinese motto that “the three teachings” of Confucianism, Daoism, and Buddhism “are joined into one”, as if there had never been any substantial differences between or within these schools of thought, a team of esteemed contributors challenge established views. They explain how the Daoist tradition provided a variety of alternatives to prevailing Confucian master narratives, reveal why the long history of Confucianism is itself full of ambiguities, disputes, and competing ideas and discuss how in Buddhist theory and practice, the subversion of unquestioned beliefs and attitudes has been a prime methodological and therapeutic device. By drawing attention to unorthodox voices and subversion as a method, this exciting collection reveals that for too long the traditional division into “three teachings” has failed to do justice to the diversity and subtlety found in the numerous discourses constituting the history of Chinese philosophy. Critique, Subversion and Chinese Philosophy finally makes such innovative disruptions visible.

For anyone working in aesthetics interested in understanding the richness of the Chinese aesthetic tradition this handbook is the place to start. Comprised of general introductory overviews, critical reflections and contextual analysis, it covers everything from the origins of aesthetics in China to the role of aesthetics in philosophy today.Beginning in early China (1st millennium BCE), it traces the Chinese aesthetic tradition, exploring the import of the term aesthetics into Chinese thought via Japan around the end of the 19th century. It looks back to early practices of art and craftsmanship, showing how the history of Chinese thought provides a multitude of artefacts and texts that give rise to a wide range of aesthetic creations and notions. Introducing various perspectives on traditional arts in China, including painting, ceramics, calligraphy, poetry, music and theatre, it explores those aesthetic traditions not included in “canonic” art forms, such as martial arts, rock gardening, and ritual performance.Written by Chinese, European, and American theoreticians and practitioners, this authoritative research resource enhances contemporary aesthetics by revealing the possibilities of a Chinese philosophy of art.

For anyone working in aesthetics interested in understanding the richness of the Chinese aesthetic tradition this handbook is the place to start. Comprised of general introductory overviews, critical reflections and contextual analysis, it covers everything from the origins of aesthetics in China to the role of aesthetics in philosophy today.Beginning in early China (1st millennium BCE), it traces the Chinese aesthetic tradition, exploring the import of the term aesthetics into Chinese thought via Japan around the end of the 19th century. It looks back to early practices of art and craftsmanship, showing how the history of Chinese thought provides a multitude of artefacts and texts that give rise to a wide range of aesthetic creations and notions. Introducing various perspectives on traditional arts in China, including painting, ceramics, calligraphy, poetry, music and theatre, it explores those aesthetic traditions not included in “canonic” art forms, such as martial arts, rock gardening, and ritual performance.Written by Chinese, European, and American theoreticians and practitioners, this authoritative research resource enhances contemporary aesthetics by revealing the possibilities of a Chinese philosophy of art.

For anyone working in aesthetics interested in understanding the richness of the Chinese aesthetic tradition this handbook is the place to start. Comprised of general introductory overviews, critical reflections and contextual analysis, it covers everything from the origins of aesthetics in China to the role of aesthetics in philosophy today.Beginning in early China (1st millennium BCE), it traces the Chinese aesthetic tradition, exploring the import of the term aesthetics into Chinese thought via Japan around the end of the 19th century. It looks back to early practices of art and craftsmanship, showing how the history of Chinese thought provides a multitude of artefacts and texts that give rise to a wide range of aesthetic creations and notions. Introducing various perspectives on traditional arts in China, including painting, ceramics, calligraphy, poetry, music and theatre, it explores those aesthetic traditions not included in “canonic” art forms, such as martial arts, rock gardening, and ritual performance.Written by Chinese, European, and American theoreticians and practitioners, this authoritative research resource enhances contemporary aesthetics by revealing the possibilities of a Chinese philosophy of art.