The aim of the article is to analyze and interpret the landscape works of Wang Tieniu, created by him in Russia, with a discussion of cultural integration and his artistic contribution to contemporary art. The article examines Wang Tieniu’s landscape works created during his studies in Russia, as well as his sketches made during his mature period of creativity in places such as Suzdal, Pushkinskiye Gory, Khabarovsk, Kamchatka, and other regions. The novelty of the research lies in the fact that it presents a comprehensive analysis of the artist’s landscape works for the first time. As a result, the article reveals that Wang Tieniu’s creative style is based on quick and lively brushstrokes, a unique application of color, and diverse compositional approaches. He masterfully extracts the patterns of nature and uses them in the construction of the composition, for example, the concept of yin and yang from natural phenomena. His studies of natural laws and deep feelings for Russian literature are reflected in his works, giving the paintings a sense of “friendliness”. Wang Tieniu’s works have a memorial character, capture the geographical and cultural features of Russia, and contain deep emotions and philosophical reflections, which gives them significant artistic value. The article examines the problem of the mutual influence of Chinese and Russian art through the example of Wang Tieniu’s work, such as the combination of the Chinese technique of “freehand drawing” with Russian oil painting. Also important is the assessment of the influence of Chinese philosophy and culture on the creation of landscape images of Russia in Wang Tieniu’s work.

The category of “Heaven” (Tian) is identified with the highest natural principle, the highest divine power. The category Tian had received consideration in music in connection with such concepts as san cai (Heaven – Earth – Man), circle (yuan), as well as categories like yin and yang, which are assigned a significant role in Chinese philosophy and cosmology. The authors suggest that the identifi­cation of the semantics of philosophical categories (in particular the category of “Heaven”) in musical art contributes to a deeper study and comprehension of the meanings of Chinese music, which has a rich symbolism and connection with philosophical and cosmological ideas. The semantics of this category are defined in Chinese numerology. The symbolism of Tian was traced in the modal system, traditional instrumentation and in one of the characteristic principles of compositional structure (the principle of “rotation”) inherent in Chinese mu­sic. It also received coverage in Chinese traditional theater arts (xiqu), in particular in the vocal and performing arts of Peking opera (jingju), in costumes of actors, and others. Special attention is paid to identifying the symbolism of “Heaven” in the work of Nei Er and Ren Guang “Multicolored Clouds Chasing the Moon”, as well as in the yuan drama (zaju) of Guan Han Qing “Resentment of Dou E”.

No abstract available.

Abstract According to the Golden Rule, you should do unto others as you would have others do unto you. Similarly, people are often exhorted to “imagine themselves in another's shoes.” A related but contrasting approach to moral expansion traces back to the ancient Chinese philosopher Mengzi, who urges us to “extend” our concern for those nearby to more distant people. Other approaches to moral expansion involve attending to the good consequences for oneself of caring for others, expanding one's sense of self, expanding one's sense of community, attending to others’ morally relevant properties, and learning by doing. About all such approaches, we can ask three questions: To what extent do people in fact (for instance, developmentally) broaden and deepen their care for others by these different methods? To what extent do these different methods differ in ethical merit? And how effectively do these different methods produce appropriate care?

中医药跨文化传播的广度和深度取决于行为制度的建设、中医药物质形象的塑造以及广大民众情感基础的培育。如何有效地将中华文化的整体观、系统观等哲学思想，以及中医学相关术语传播至海外，本文认为既需要自上而下的制度设计，也需要自下而上地通过民间活动和民俗文化的渗透，逐步提升海外民众对中医药文化的理解、共鸣，从而促进其接受与推广。自下而上的路径安排有助于夯实中医药文化的消费基础，从而推动其产业链的完整发展。传统节日民俗与中医药文化同根于中华传统文化的沃土，二者均是对生命、健康和疾病的独特解读。借助传统节日民俗，可以延伸并完善中医药文化产业链，挖掘其独特资源，拓展多元传播媒介，促进跨文化交流与融合，从而推动中医药文化的全球传播，使其更具广度和深度。The breadth and depth of cross-cultural communication of traditional Chinese medicine (TCM) depend on the construction of institutional frameworks, the shaping of TCM’s material image, and the cultivation of the emotional foundation among the general public. Regarding how to effectively disseminate the holistic and systematic perspectives of Chinese philosophy, along with relevant TCM terminologies, this paper argues that both top-down institutional design and bottom-up grassroots engagement through folk activities and customs are essential. A bottom-up approach helps gradually enhance foreign audiences' understanding, resonance, and acceptance of TCM, ultimately fostering its promotion and application. This approach also lays a solid consumer foundation for the comprehensive development of the TCM cultural industry chain. Traditional festival folklore and TCM culture both originate from the rich soil of Chinese traditional culture, offering unique interpretations of life, health, and disease. Leveraging traditional festival customs can help extend and refine the TCM cultural industry chain, uncover distinctive TCM resources, expand various communication media, and facilitate cross-cultural communication and integration. These efforts contribute to a more extensive and in-depth global dissemination of TCM culture.

This article surveys the structure of Chinese religious philosophy from the ancient to the medieval periods through the lenses of ontology and philosophical anthropology. Instead of considering religion as a separate entity, this study demonstrates that religion in Chinese philosophy is a form of "Immanent Transcendence." By analyzing the three pillars of the Three Teachings (Confucianism, Taoism, and Buddhism), the article elucidates how the Chinese people resolved anxieties regarding death, destiny, and liberation through ethical practice and the cultivation of the mind.

Ancient and medieval Chinese philosophy is not merely an abstract system of speculation on cosmic ontology but a continuous effort to construct ideal socio-political models amidst a volatile historical context. From the Spring and Autumn and Warring States periods to the medieval feudal dynasties, major schools such as Confucianism, Taoism, Legalism, and Mohism formulated opposing yet complementary conceptions of human nature, the role of power, and the path to social stability. This article explores how these doctrines were not isolated theoretical models but dialectical responses to crises of order, emphasizing the fusion of natural harmony and the necessity of social control. Through this lens, ancient and medieval Chinese philosophy reveals a unique characteristic: politics is inseparable from ethics, and social order remains sustainable only when reconciling wu wei (non-action) with you wei (action), and benevolence with statecraft.

Abstract This article is intended to seek adequate answers for such questions as whether or not Chinese philosophy and Western philosophy can be meaningfully interactive, and why it is so important for the new concept of “philosophical China” to be reconstructed in the contexts of the world’s philosophy, through the perspectives of the Journal of Chinese Philosophy that was established by Chung-ying Cheng in 1973. Contextualising the “new enterprise” in the academic world of the 1970s, I will highlight the significance the Journal demonstrated for enriching the diversified paradigm of philosophical discourses, and the important role it has since played in promoting the worldwide studies of Chinese philosophy, comparative philosophy and cross-philosophical dialogue. I will also examine how China and the West were philosophically bridged up step by step through the painstaking efforts by Chung-ying Cheng and a great number of distinguished scholars, and how Chinese philosophy has been gradually taken into the mainstream academic discourses of the world.

Abstract As a philosophical scholar of phenomenology, literature, art, and philosophy of the social sciences and humanities, John O’Neill’s (1933–2022) writings are translated into Chinese. As a sociological translator of Maurice Merleau-Ponty (1908–1961), O’Neill’s five phenomenal bodies culminate in the communicative body as an intermingling of material and spiritual relations. I distill by own version of three phenomenal bodies that I call the East Asian communicative body. This essay traces the communicative body through horizontal and vertical phenomenology on the way to Merleau-Ponty’s brief interaction with Chinese philosophy.

Abstract If Chinese Philosophy is to be viewed as Contemporary Philosophy, we must address the explicit and implicit biases our philosophical colleagues harbor about “legitimate” philosophy. An apt analogy involves the challenge posed to the European taxonomy of species by the “discovery” of the platypus. Now recognized as a distinct species of mammal (monotreme), the platypus was initially denounced as a hoax, then grudgingly accepted as a “primitive” evolutionary dead end. Using Daoist philosophy as an example, this essay offers a pedagogical strategy for shifting from the Fixed Mind’s adulation of “the [Western] Canon” to the Growth Mind receptive to Daoism’s philosophical resources.

Literature, Arts, Science and Humanity: Chinese Philosophy as Contemporary Philosophy

Adapting: A Chinese Philosophy of Action, written by Mercedes Valmisa

The article is devoted to the analysis of the development of modern Chinese philosophy and its special features in accordance with the traditions existing in Chinese philosophy. A comparison of the conclusions of Chinese and Western and Ukrainian scientists was made, respectively, of the transformation of the general global world development trends through the prism of the Chinese worldview. It is proved that the Chinese economic policy constructively implements the line of development and support of the specifics of the implementation of Chinese Marxism, embodies Confucianism in the current educational practices of the People’s Republic of China; considered the line on "Westernization" and, "Green education" regarding the training of specialists with a new education in the study of issues of security of the country’s economy and issues of national landscapes.

The article is devoted to the analysis of the conceptual basis of Chinese Marxist philosophy and the disclosure of the meaning of the main principles of the Marxist worldview. The analysis of works related to the foundations of anthropology and the sociological and cultural aspects of Chinese Marxism are studied. The meaning of the concept of green development of Marxism is revealed. The evolution of Marxist thought in China is considered, a comparative analysis of the results of Ukrainian and Western scientific thought, modern Chinese Marxists in relation to Marxism and Chinese Marxism as the main strategy of social ideology is carried out. The national specificity of Chinese Marxism in the modernization and development of the state under the latest technologies and globalization processes is considered.

Background and Aim: Chinese herbal medicine culture is an important part of the excellent culture of the Chinese nation, represents the core concepts and values of Chinese civilization, and embodies the wisdom of Chinese philosophy and the essence of Chinese civilization. The development path of Chinese herbal culture in Anguo since the Song Dynasty is a microcosm of the development of Chinese herbal culture. By studying the historical background and current situation of Anguo's Chinese herbal culture, analyzing the impact of changes in traditional Chinese culture on Anguo's Chinese herbal culture, promoting Anguo's Chinese herbal culture and social life, and providing support and assistance for further research on the future development of Anguo's Chinese herbal culture. Materials and Methods: This study will use the literature review method for research. The aim is to understand the development path of Angulo's traditional Chinese medicine culture through a literature review and to explore the reasons and foundations for its development through induction and organization. Results: The Chinese herbal medicine culture in Anguo bloomed its unique charm under the precipitation of history, which is the reflection of the real life of Anguo's traditional culture. Zhu “yaofang”, chi“yaoshan”, Guang “yaoyuan”, and kan “yaoxi” have become the daily life, which is the concentrated embodiment of the typical "Chinese lifestyle". Studying its development path is conducive to discovering its value and connotation, and laying a good foundation for in-depth study of Anguo's Chinese herbal medicine culture. Conclusion: Regional culture is one of the sources of culture, and health and well-being are important components of sustainable human development. The natural integration of Anguo Traditional Chinese Medicine culture has been fully integrated into daily life. Living culture provides a broader space for future development, further elucidating the value and significance of its research.

The influence of the Confucian tradition on the formation and further development of Chinese philosophy is analyzed. The problem of interaction "nature - man" is indicated as key for consideration. It has been proven that the majority of modern philosophical directions have their roots in the worldview positions of their great predecessors; Confucianism is considered as the greatest philosophical heritage of the Chinese people, which made a great contribution to the development of philosophical thought in both the East and the West. It is assumed that the philosophical thought of modern China is under the inevitable influence of the ideas of Confucius. An attempt was made to trace the mechanism of influence of the position of Confucianism on the worldview position of modern philosophical systems.

The article is devoted to the analysis of the phenomenon of understanding globalism and constructive influence on it due to a number of features preserved in modern Chinese philosophy and Marxism, in particular. An analysis of the understanding of the national characteristic in the perception and reproduction of the system functioning in globalism as the essence of the modern stage of human development is made, since globalism, in addition to how it is perceived in the social environment, must also be understood through the understanding of scientific, political and philosophical understanding and their relationship to perception global problems and challenges. The works of modern authors on the relevant subject are studied within the framework of the study of Confucian values, the modern perception of Marxism in China and the idea of harmonious development of society and the role of law in the development of the state and maintaining the stability of society in general.

The purpose of this study is to investigate a lesser-known facet of Mao Zedong's political ideology-legalism- and examine the effects it had on his leadership. Mao, the founder of the People's Republic of China (PRC), is widely known for his communist ideology and autocratic governance style. However, a lesser-known aspect of his political life is his fervent support for Legalism and his criticism of Confucianism, which has not been sufficiently examined in academic studies. Legalism, one of the four main traditional Chinese philosophies-along with Confucianism, Daoism, and Mohism-has had a profound influence on Chinese governance. By employing a qualitative analysis of historical texts and research articles, this study focuses on Legalist effect on Mao life from the childhood, his debate surrounding Legalism and Confucianism, and the application of Legalist principles in his political practices. Findings on this paper indicates that Mao was a fanatic defender of Legalism despite he officially embraced communism as the guiding doctrine of the Chinese Communist Party (CCP). His quasi-academic debate over Legalism highlights how research objectivity could be compromised under an autocratic regime. Furthermore, the study reveals Mao’s despotic leadership formed by Legalism and Leninist-Stalinist Communism during the Great Leap Forward, showcasing the risks associated with his governance style. This article adds to the existing scholarship by providing a subtle understanding of Mao's ideology, highlighting his engagement with Legalism. It challenges the conventional view of Mao solely as a communist leader, revealing the impact of traditional Chinese philosophy on his governance and modern political practices.

Abstract This article explores the philosophical framework underpinning the Yijing (Book of Changes) and its resonance with the thought of Arthur North Whitehead, whose process cosmology has been well received within scholarship on Chinese philosophy. It examines sinologists’ interpretations of the Yijing through the lens of Whitehead’s process cosmology, highlighting key similarities in their metaphysical view of reality as dynamic and interwoven. However, while Whitehead’s philosophy, like other Western frameworks such as modern physics, focuses on understanding the fundamental “stuff” of the universe, the Yijing’s cosmology of change shifts attention to human action within this unpredictable world. Through analysis of the Xici zhuan commentary, the article investigates the role of symbolic representation, divination, and moral choice in the Yijing’s guidance on how one perceives, lives, and acts within this ever-unfolding universe, thereby encompassing not just cosmology but also epistemology and ethics.

The article examines one of the problems of China's cultural security theory in the research of Chinese authors, who see in the Marxist doctrine of "cumulative force" one of the options for substantiating the interdependence of cultural and national security, on the one hand, and elements (levels, directions, etc.) of cultural security, on the other. Modern Chinese philosophy of culture, analyzing the ideas and thoughts of political leader Xi Jinping on the role of culture in security issues, cultural security in national security concepts, defining new methodological approaches to research, turns to the philosophy of Marxism, which is interpreted in China as a theory of socialism with Chinese characteristics. The purpose of this study is to substantiate that Chinese philosophers, referring to the Marxist doctrine of "cumulative force", interpret cultural security as the cumulative effect of the interaction of many internal and external cultural factors that ensure the protection and preservation of the cultural identity of the Chinese nation. The novelty of this study lies in the interpretation of China's cultural security as a systemically organized dynamic process aimed at protecting and preserving national heritage. The results of the study confirm that the appeal to the doctrine of the "cumulative force" of F. Engels reveals new possibilities for Chinese philosophers to substantiate their understanding of the possibilities of cultural security.