Traditional Chinese Philosophy Research Articles

中国传统“和合”哲学及其当代价值

中国传统“和合”哲学及其当代价值

장대천 발묵발채 산수화의 의상 연구

The splashed ink and color landscape painting was created by Chang Dai-Chien(1899-1983) in his latter days to summarize his art life. This paper studied the ‘image’ revealed in the Splashed Ink and Color Landscape Painting presented by Chang in his latter days. Overall, the ‘images’ expressed by Chang can be induced as follows. First, Snow Mountains in Switzerland, created in 1965, showed the ‘combination of specific image and abstract image.’ Second, the ‘formation of aesthetic effects of contrast and combination.’ Chang created a ‘new technique’ surpassing the ancient artists by exhibiting his unique ‘eloquence’ in Aafchen See, created in 1968. Third, by expressing his uniquely splashed ink and color summarizing the ‘combination of specific image and abstract image’ and the ‘formation of aesthetic effects of contrast and combination’ in Panorama of Mount Lu, known as his ‘last work,’ Chang showed an ‘image’ representing the character of ‘abstract ink painting’ with more Chinese features. Such ‘creative images’ of Chang Dai-Chien suggest that the exploration of traditional Chinese philosophies and aesthetics must be accumulated before studying its old techniques.

Ideological Universe of Xi Jinping

The ideological universe of Xi Jinping is explored in three sections of this article: 1) Political orientations and theoretical interests of Xi Jinping; 2) Xi Jinping and Marxism; 3) Xi Jinping and traditional Chinese philosophy. Xi belongs to the “fifth generation” of CCP leaders born after the founding of the PRC in 1949. Their personality was formed under the conditions of the “cultural revolution”, when almost all of them were sent to the countryside for “physical re-education”. Representatives of the 5th generation received higher education and entered their active labor activity with the start of the “Reforms and Openness” policy. Before coming to Beijing as the leader of the PRC and the CPC, Xi Jinping went all the way from a grassroot cadre worker to the head of Shanghai. This allowed him to acquire the knowledge and experience needed to lead China. In fulfilling this mission, he is helped by a taste for theory, the desire to find answers to domestic and international problems in the works of both classics of domestic and foreign thought, and contemporary authors. Xi emphasizes the enduring importance of Marxism and disagrees that Marxism is supposedly obsolete. Xi Jinping has given a new lease of life to Marxism in China, and his approach to traditional Chinese philosophy differs significantly from that of his predecessors. The current leader of China not only promotes the “beautiful traditional Chinese culture”, but also puts forward the concept of combining it with classical Marxism and Chinese Marxism. This is the essence of his innovative approach. Xi emphasizes the need to borrow the cutting-edge achievements of world culture and philosophy, that is, the new Marxist doctrine he is creating has both Chinese and international connotations. And it's not just a slogan. A study of Xi Jinping's views allows us to conclude that he is not only a major leader, but also a serious theorist.

Aesthetic Appreciation of Chinese Gardens: Between Art and Nature

Gardens include not only art but also nature. According to different relationships between art and nature, this article clarifies five types of gardens: the French-style gardens, the English-style gardens, topiary gardens, Japanese gardens, and Chinese gardens. Based on this clarification, this article argues that Chinese gardens follow the lead of the essential qualities of art instead of the essential qualities of nature. With “borrowing” and “following”, the natural elements in Chinese gardens extend to the field of art. The boundaries between art and nature are erased. The aesthetic appreciation of Chinese gardens challenges the “positive aesthetics”, which is prevalent in contemporary environmental aesthetics, and endorses a “negative aesthetics”, which we can find its supports in traditional Chinese philosophy.

The 'good death' in Mainland China - A Scoping Review.

Since the mid 80'ies, the western palliative care philosophy has influenced the development of palliative care in mainland China. However, it has caused several challenges. To explore the understanding of the 'good death' among authorities, professionals, patients, and their relatives in end-of-life care settings in mainland China. Scoping review. The PRISMA-ScR checklist was used. The study is not registered. End-of-life care settings, Mainland China. Authorities, healthcare professionals, adult patients, and general population in mainland China. Literature searches were performed through Medline, CINAHL, PsycInfo, and Web of Sciences from 2001-2021, last search 21.4.2021. Inclusion criteria were: Empirical research studies investigating 'good death' or political documents about 'good death', perspectives from authorities, professionals, patients, and/or relatives, and studies following the Declaration of Helsinki. Exclusion criteria were: Literature reviews, languages other than English and Chinese, editorials, letters, comments, and children's death/dying.The analysis consisted of analysing the data including a descriptive numerical summary analysis and a qualitative thematic analysis. Nineteen articles and two political documents were included. The 19 studies were carried out from 2003-2020, with data collected from 1999 to 2019. The political documents were written in 2012 and 2017, respectively. The thematic analysis resulted in three themes: 'Medicalisation of death', 'Communication about death - a clash between two philosophies', and 'Dying and death were socially dependent'. The medicalisation of death meant the understanding of the 'good death' primarily focused on physical symptoms and treatments. The good death was understood as painless and symptom-free, where all symptoms could be measured and assessed. Dignity and shared decision-making were connected to the understanding of the 'good death'. However, the contents of the 'good death' varied across the different actors. The understanding of the 'good death' in mainland China was a negotiation between Chinese traditional philosophy and contemporary western medicine practice. There was a tension between openness and silence about death, which reflected the importance of death education. The understanding of the 'good death' consisted partly of a timely and practical preparation for the death and afterlife, partly of a matter of social and financial issues. There seemed to be a clash between two different cultures in the understanding of a good death in Mainland China, where western philosophy seemed to rule the political medical actors while traditional Chinese philosophy seemed to rule parts of the population.

Understanding the pay equity from the idea of universal equality in traditional Chinese philosophy.

Pay equity is not only a manifestation of social behavior but also a reflection of gender attitude. In view of the close interactions between pay equity, gender attitude and cultural value, it is necessary to examine the social-psychological connotations behind the pay equity concept and to seek its theoretical basis and support at the philosophical level. By examining the main ideas in Chinese philosophy, this paper claims that traditional Chinese culture contains rich connotations related to the pay equity concept and the pursuit of gender equality. These ideas can not only shape implicit nondiscriminatory gender attitudes but also inhibit the male superiority and intergroup prejudice through the self-regulation mechanism. The collision between traditional ideological insights and the modern pluralistic society will certainly promote the renewal of gender equity and concomitant changes in social attitude and employment behavior.

Zhongdaology: How should Chinese philosophy engage with African philosophy?

Zhongdaology is the core of Chinese traditional Confucian philosophy. The zhongdaological way of thinking represents the Chinese philosophical thinking mode, with Confucianism as the main body, and has deeply influenced many aspects of Chinese culture. It is different from the traditional ontological thinking in the West. However, for a long time, due to the influence of the dominant position of Western ontological thinking in the field of philosophical research, the characteristics of zhongdaological thinking have not been fully elaborated and promoted. This essay briefly exposes the historical origin of the doctrine of zhongdaology and its significance in Confucianism. Like the situation of traditional Chinese philosophy, African philosophy also has long been overshadowed and ignored by western philosophy to some extent. To this end, it can be safely stated that the dominance of western tradition is why the interaction between Chinese philosophy and African philosophy and other underrepresented philosophical traditions in the south have not taken firm roots. This essay makes some preliminary comparisons between Chinese Confucian zhongdaology with some African philosophical ideas such as Ezumezu and Ubuntu, to show, first, the significance of broader dialogue and exchange among different philosophical traditions in the south, second how zhongdaology itself could serve as a veritable framework for doing philosophy across borders.

A comparative approach to the theistic proofs of Anselm of Canterbury’s ‘Monologion’

The four theistic proofs of Monologion are based on the categories of being per se and being per aliud. This article analyses them through a comparative approach. The categories of per se and per aliud are compared with the categories of substance (ti) and function (yong) as touched on the first chapter of the Rectifying Ignorance (正蒙 Zhengmeng) of Zhang Zai (1020–1077), an exponent of neo-Confucianism. In fact, the two pairs of categories explain the relationship between an absolute, the supreme nature (summum) or the Great Void (太虚 taixu) and the sensible world. Through the comparison, this article highlights the fundamental function of being per aliud in the rational knowledge of the supreme nature that exists per se and provides new insights into the process of derivation of being per aliud from the being per se.Contribution: This article, through the comparison with the Chinese philosophical tradition, intends to offer a new perspective on the understanding of the Anselmian categories of being per se and being per aliud.

Zhuangzi on Yu, Zhou, and the ontic indeterminacy of the Dao

ABSTRACT The definitions of yu 宇 and zhou 宙 in the “Gengsang Chu 庚桑楚” chapter of the Zhuangzi have been cited as the earliest definitions of space and time in the Chinese philosophical tradition. However, careful analysis of chosen modern translations reveals that the definitions entail rather obscure relationships between the Dao and space and time. I argue that the obscurity is not inherent in the text, but arises from the practice of rendering yu and zhou as the conceptual counterparts of space and time or related concepts. Instead, I propose that we leave the terms untranslated. This practice would not only forestall interpretive difficulties concerning the Dao’s relations to space and time, but it would also preserve the Zhuangzist yu and zhou as two distinctive, ontic notions that indicate the Dao’s indeterminate modes of existence, a unique feature of the Zhuangzi.

Taoism and teaching without words

The concept of Tao occupies a core position in Taoism and even the entire Chinese classical philosophy. For philosophical Taoism, ‘Tao’ is the ultimate reality. Therefore, exploring Taoist epistemology, its role in governance, education and self-cultivation is necessary. The only way that can be approached beyond human ability to fathom ‘Tao’ is beyond mere reasoning or words. Thus, the basic guiding principles behind Taoism for approaching Tao are ‘no action’ and ‘no words’. In traditional Chinese philosophy, following Tao to cultivate oneself is teaching, so as Taoism advocates the teaching of non-action beyond words. The educational thought of Taoist also strongly dismisses the notion of ‘learning’, which is at odds with the Confucians and majority of Westerns. However, Taoism does not negate the importance of learning to attain knowledge, while only opposes the so-called knowledge that is cumbersome, limited, rigid and antagonistic. According to the Taoist thought, children like all human beings are guided naturally and attain fulfillment in harmony with the rest of the world. Enlightenment is a continual and constant process that can be attained by gradual self-transformation until the Tao is realized. Teaching without words seems to be a negative method, while it actually possesses significance. Excessive addiction to knowledge and efficiency drifts modern education away from Taoism. Excavating the educational significance of Taoist ancient philosophical heritage can facilitate us understanding the true nature of education.

Doing Philosophy Comparatively in China: Constructive Engagement between Marxist, Western, and Chinese Traditional Philosophy (2000-2022)

Marxist philosophy, Western philosophy, and Chinese traditional philosophy constitute three main forces of contemporary Chinese philosophy. In the past two decades, a great deal of in-depth and extensive constructive engagement has been carried out among the three. Previous studies on such constructive engagement have focused on the perspectives of Western or Chinese traditional philosophy, while the perspective of Marxist philosophy has been neglected to a large extent. Given the key position of Marxist philosophy in contemporary Chinese philosophy, it is undoubtedly regrettable that such a perspective is missing. This paper aims to fill this gap in the perspective of examination from the perspective of Marxist philosophy by examining the constructive engagement between various research paths within contemporary Chinese Marxist philosophy on the one hand, and the constructive engagement between Marxist philosophy, Western and Chinese traditional philosophy on the other hand.

Study on the Thinking Paradigm of Laozi from the Perspective of Chinese Philosophy

In Lao Zi's thought, "Tao" is the most important concept of ideological and philosophical theory. In the past, the theoretical research on "Tao" in the academic circle has a completely opposite tendency to materialism and idealism. Like Western philosophy, traditional Chinese philosophy has put forward a mode of thinking characterized by intuitive comprehension, coordination and harmony, which embodies the characteristics of functional and generative thinking. It is of great ideological and practical significance for the innovative inheritance and creative promotion of Chinese traditional thought to interpret "Tao" with the Chinese thought paradigm and understand the spirit and limit of Laozi's thought.

Chinese Visions of Progress, 1895 to 1949 ed. by Axel Schneider and Thomas Fröhlich

Reviewed by: Chinese Visions of Progress, 1895 to 1949 ed. by Axel Schneider and Thomas Fröhlich Viren Murthy (bio) Chinese Visions of Progress, 1895 to 1949. Edited by Axel Schneider and Thomas Fröhlich. Leiden: Brill, 2020. Pp. ix + 323. Hardback $177.00, ISBN 978-90-04-42653-5. The essays in this volume edited by Axel Schneider and Thomas Fröhlich deal with a crucial topic, namely discourses around the concept of progress in China. Although numerous authors, including Prasenjit Duara, Luke Kwong and others,1 have dealt with this issue, this volume goes further by examining the details of the interpretation of ideas of progress and showing that the incorporation of linear time in China was far from linear. The book is divided into an Introduction, three parts, and nine chapters. The first part, "Initial Conceptual Encounters," consists of two chapters, Kai Vogelsang's "The Chinese Concept of Progress" and Takahiro Nakajima's "The Progress of Civilization and Confucianism in Modern East Asia: Fukuzawa Yukichi and Different Forms of Enlightenment." Part Two, "Tides of Optimism," consists of five chapters, Li Qiang's "The Idea of Progress in Modern China: The Case of Yan Fu," Thomas Fröhlich's "Prospect Optimism in Modern China: The Foundation of a Political Paradigm," Peter Zarrow's "An Anatomy of the Utopian Impulse in Modern Chinese Political Thought," Leigh Jenco's "The Optimism of Cultural Construction in the 1930s: Wholesale Westernization, Cultural Unit Theory, and Cultural Construction on a Chinese Base," and Rui Kunze's "Fantasizing Science: The Idea of Progress in Early Chinese Science Fiction." Part Three, "Margins of Skepticism," consists of two chapters: Axel Schneider's "Critiques of Progress: Reflections on Chinese Conservatism" and Susanne Weigelin-Schwiedrzik's "Playing the Same Old Tricks: Lu Xun's Reflections on Modernity in his Essay 'Modern History.'" Together the essays cover a wide range of topics and consequently, I will selectively deal with a few essays to bring out the philosophical contribution of the volume. From the perspective of comparative philosophy, one of the key points of interest will be the manner in which traditional Chinese philosophies continue to inform visions of time and progress during the modern period, after 1895. The editors' choice of 1895 is significant because it is the date of the Sino-Japanese War, after which Chinese began to translate Western texts related to linear history and evolution. Joseph Levenson famously contended that the modern period implied a radically new conception of history in which the [End Page 1] tradition merely became a symbol of national identity.2 Levenson's claim was later challenged by many, including Chang Hao and Thomas Metzger, who argued for the continuing relevance of tradition in ways that many overlooked.3 This book goes beyond this traditional response by showing how modern Chinese thinkers transcended any simple opposition between universality and particularity whether they affirmed or rejected the idea of progress. Moreover, the book takes readers beyond the opposition between China and the West. Fröhlich writes: Chinese calls for catching up with the industrialized countries in the West rarely comprised the idea of a complete Westernization of China. Most advocates of "catching up" expected that China would follow a special path to modernity as compared to Western countries. Such an outlook was by no means exclusively Chinese. Similar discussions about a special path (Sonderweg) of catching up with the West from the starting point of a "belated nation" had taken place in Germany, Russia and Japan since the mid-nineteenth century. (p. 21) The book places China within a larger global intellectual trajectory, where starting late could imply different historical trajectories. Some of these trajectories could point beyond modernity itself. In the Introduction, Fröhlich cites the Chinese anarchist Wu Zhihui 吳稚暉 to show belief in progress could be connected to a universal utopia. Wu writes: [W]hen the world of great uniformity is reached, all forms of labor shall have been replaced by machinery… When the time comes that each can take according to his need, every human being will have an exalted, pure, and exemplary character… This is not a utopian idealization. There is already some evidence of its realization in countries...

How to Think About the Climate Crisis: A Philosophical Guide to Saner Ways of Living by Graham Parkes

Reviewed by: How to Think About the Climate Crisis: A Philosophical Guide to Saner Ways of Living by Graham Parkes James McRae (bio) How to Think About the Climate Crisis: A Philosophical Guide to Saner Ways of Living. By Graham Parkes. New York: Bloomsbury Press, 2021. Pp. xv + 272. Paperback $26.95, ISBN 978-1-350-15886-3. Climate change is the greatest existential threat that human beings face in the 21st century, but unfortunately, we aren't doing very much about it (other than making it worse). Graham Parkes' How to Think about the Climate Crisis: A Philosophical Guide to Saner Ways of Living offers a succinct summary of the causes of global heating--scientific, economic, and philosophical--along with practical solutions to help us avoid the first major tipping point, which is quickly approaching in 2030. Parkes draws from both ancient Greek and traditional Chinese philosophy to develop an alternative worldview that can serve as a conceptual resource for reforming our laws, policies, and ways of life. Parkes' introduction provides some background for why this book is needed in environmental studies. Globalization has created long supply lines that are driven by fossil fuels, which damage the climate and harm both nature and human beings. Many people fear the consequences of climate change, so they either ignore the issue or invent conspiracy theories about how scientists are trying to destroy their way of life. The Internet's tendency to promote "information cocoons" makes these conspiracy theories more widespread, with significant consequences for even non-believers. Economics, which is the driving force behind domestic and foreign policy, tends to focus on quantity rather than quality, and often ignores the things that make life worthwhile, most of which cannot be directly translated into dollar values. A tiny fraction of the population (e.g., those heavily invested in the fossil fuel industries) are reluctant to combat global heating because they have been making a fortune off the status quo. To support their way of life, they have been waging a war of ideas for decades to persuade the public that climate change does not represent a significant threat. To combat this problematic worldview, Parkes offers some alternative ways of thinking about climate change drawn from ancient Greek and Chinese thought. Chinese philosophy is an essential part of the solution because China is the world's second-largest economy and one of its biggest polluters. Cooperation with China is necessary if we're going to [End Page 1] avoid critical environmental tipping points, and it is most expedient to engage the Chinese using ideas from their own traditions that resonate with concepts from the Greek traditions upon which much of Western culture is based. Parkes develops his argument in four major parts. Part One, entitled "Reality and Alternatives," explores the science of global heating and the "specious Promethean solutions" that are often proffered. The Earth system remained relatively stable throughout the Holocene, allowing human beings to thrive, but has been disrupted so dramatically in recent centuries that many scientists argue that we are in a new geologic epoch, the Anthropocene. Seven different meta-studies between 2004 and 2015 have demonstrated that 97 percent of climate scientists agree that global heating is anthropogenic (with the dissenting 3 percent publishing in bottom-tier journals). Nonetheless, most Americans are unaware of this consensus. Much of the ignorance about climate change has come as a result of a "strategic ploy" on the part of the fossil fuel industry and conservative politicians, who have spread disinformation and done their best to discredit environmental scientists. The 2018 IPCC report indicates that unless we reduce carbon emissions by 50 percent by the year 2030, we will move past the 1.5°C tipping-point and face catastrophic consequences. Parkes criticizes "Promethean" solutions to climate change that rely on science developing sophisticated technologies in the near future that can combat global heating so that we do not have to change our current lifestyles (e.g., carbon capture and storage, hydro-fracking, and "clean coal" technology). None of these solve the problem of global heating, but instead give people a false sense of hope that negative consequences can be avoided by...

A Humanistic Approach to Education 2030: Perspective and Practice in China

Abstract A humanistic approach to education has been central in the field of international education. China has positively responded to the international action of the United Nations plan in Education 2030 with a concrete strategic plan. Although challenges remain, China’s development of a modern lifelong learning system involving all levels of education in formal and non-formal education aims at ensuring the right of all people to an education; and it lays the foundation for educational equity. Traditional Chinese education philosophy and teaching/learning practice containing the spirit of humanism should be treasured both by China and the world. A humanistic approach to education reflects the convergence between China and the world, and modernity and tradition. Supporting the education of developing countries reflects a positive attitude and responsible action contributing to the common destiny of humanity.

On the Epistemological Problems of Words, Images and Meanings in Chinese Philosophy from Bertalanffy's Symbolic System View

Ancient Chinese philosophy contains rich concepts of Symbolic System. Symbolic System has its unique contribution to the shaping of culture, the development of cognition, and the continuation of civilization. Not only does the interpretation of numbers and language symbols depend on the subject's perspective of rules, but also it is of great significance to the recognition of traditional Chinese philosophy such as "the distinction between being First Great One" and "the relationship between words, images and meanings", as well as the reinterpretation of important issues of Chinese traditional culture.

History of Chinese Philosophy Through its Key Terms ed. by Yueqing Wang, Qinggang Bao, and Guoxing Guan

Reviewed by: History of Chinese Philosophy Through its Key Terms ed. by Yueqing Wang, Qinggang Bao, and Guoxing Guan Alice Simionato (bio) History of Chinese Philosophy Through its Key Terms. Edited by Yueqing Wang, Qinggang Bao, and Guoxing Guan and translated by Shuchen Xiang. Singapore: Springer, 2020. Pp. xii + 439. Paperback 64,99€, isbn 978-981-15-2574-2. Recent anglophone scholarship on Chinese philosophy provides students and scholars with a great variety of introductory materials, especially when it comes to encyclopedias and manuals on the history of Chinese philosophical traditions. It is therefore increasingly difficult for scholars to produce innovative studies on the subject that can provide a significant and original contribution to the field, especially when addressing both specialists and enthusiasts. In this context, The History of Chinese Philosophy Through its Key Terms by Nanjing University’s Wang Yueqing 王月清, Bao Qinggang 暴庆刚, and Guan Guoxing 管国兴 certainly represents a valuable and innovative contribution. Instead of presenting the history of Chinese thought by sectioning it in terms of thinkers or schools of thought, as it is traditionally done in encyclopedic works, the book considers the historical and conceptual evolution of specific key terms which characterize the evolution of those philosophical traditions which form the broad and diversified framework of Chinese philosophy. The book is composed of thirty-seven chapters (varying from 8 to 18 pages in length), each of which is devoted to a detailed discussion of a specific key term in both its historical and conceptual evolution. The great majority of chapters discuss the evolution of terms within the broad historical framework ranging from classical thought to the end of the Qing dynasty. The book presents a detailed discussion of a great variety of Chinese philosophical concepts, ranging from the most well-known core notions, such as dao 道 (“Way”, first chapter), xin 心 (“heart-mind”, chapter five), and cheng 诚(“sincerity”, chapter eight), to other fundamental yet less discussed concepts such as xingershang xingerxia 形而上形而下 (“above physical form and below physical form”, chapter twenty), liyu 理 欲 (“principle and desire”, chapter twenty-nine), and xiaoyao 逍遙 (“unfettered and effortless”, chapter thirty-five), among others. The evolution of each concept is presented by discussing how different philosophers from different traditions and historical periods have rendered its meaning. This approach is particularly effective with regards to discussions of terms which are often considered as monolithic in significance such [End Page 1] as li 理 (“coherence”, chapter thirteen) or qi 氣 (“vital energy”, chapter fourteen), among others. Importantly, the different meanings of each key term are explained both across different thinkers and within the same philosophical system (for example, Confucius’ multifaceted notion of tian 天 as both “almighty commander” and ziran 自然, “self-so”, p. 38). This type of categorization allows the reader to appreciate the articulate development of the most central notions of Chinese philosophy in relation to different contexts throughout the centuries. By means of nuanced and differentiated analysis, in turn, philosophical traditions emerge as developing in conversation among each other, rather than in isolation. As a consequence, the central concerns which characterize the history of Chinese thought are highlighted systematically, together with their conceptual and argumentative specificities. While the remarkable density of each chapter makes this book a valuable source for scholars working in the field of Chinese philosophy, the authors also aim at addressing the broad audience (p. vii). The scope of the book has informed the authors’ methodology: while the genealogical account of the terms considered provides a picture of their “historical lines of evolution”, they explain, thematic comparisons are also employed in order to “highlight the unique contents of these philosophies” (p. vii). In addition, the authors occasionally provide “insightful comparisons with Western philosophy”, which are meant to “bring forth the original and multidimensional meanings of these terms” (p. vii). So while the genealogical and the comparative accounts can serve as aiding tools for researchers at all stages, the explanatory connections with Western philosophy are aimed at broadening the narrative of Chinese philosophical discourse in order to aid non-experts (or scholars of Western philosophy) in appreciating Chinese thought “in its own natural habitat” (p. vii). This methodology, however, is not employed without issues, as it might be inevitable for works with such a broad and ambitious...

Trained immunity: A Yin-Yang balance.

Traditionally, immune memory is regarded as an exclusive hallmark of adaptive immunity. However, a growing body of evidence suggesting that innate immune cells show adaptive characteristics has challenged this dogma. In the past decade, trained immunity, a de facto innate immune memory, has been defined as a long‐term functional reprogramming of cells of the innate immune system: the reprogramming is evoked by endogenous or exogenous insults, the cells return to a nonactivated state and subsequently show altered inflammatory responses against a second challenge. Trained immunity became regarded as a mechanism selected in evolution to protect against infection; however, a maladaptive effect might result in hyperinflammation. This dual effect is consistent with the Yin‐Yang theory in traditional Chinese philosophy, in which Yang represents active, positive, and aggressive factors, whereas Yin represents passive, negative, and inhibitory factors. In this review, we give a brief overview of history and latest progress about trained immunity, including experimental models, inductors, molecular mechanisms, clinical application and so on. Moreover, this is the first time to put forward the theory of Yin‐Yang balance to understand trained immunity. We envision that more efforts will be focused on developing novel immunotherapies targeting trained immunity in the coming years.

ОСОБЛИВОСТІ МОДЕРНІЗАЦІЇ КОНЦЕПЦІЇ СОЦІАЛІЗМУ З КИТАЙСЬКИМИ ХАРАКТЕРИСТИКАМИ У НОВУ ЕРУ (за матеріалами 20-го Національного конгресу Комуністичної партії Китаю)

This article presents an analytical overview of the critical modernisation features of Socialism with Chinese characteristics doctrine in the new era, which was proposed at the 20th National Congress of the Communist Party of China. The authors reconstructed and systematically represented the central philosophical and political principles of the doctrine of Socialism with Chinese characteristics in the context of the fundamental principles of Chinese Marxism. The authors also analysed and presented in a systematic form the essence and basic theoretical principles of the concept of Socialism with Chinese characteristics following Xi Jinping's works and reports. The study includes a comparative analysis that concludes with the critical features of the modern concept of socialism with Chinese characteristics. These features embrace the need for constant modernisation of the very doctrine of socialism with Chinese characteristics, the state management system, as well as social and cultural practices, which are possible through the implementation of innovations and the integration of modern philosophical thought with traditional Chinese philosophy and culture. The article concludes that the main feature of the modernisation of Socialism with Chinese characteristics at the current stage reveals in the development and implementation of a system of creative practices at the level of everyday culture, high-tech sectors of social production and the practice of intercultural communication within the framework of China's Belt and Road Initiative. In the discussion, the authors argue that implementing creative practices and creative industries could become an effective tool for developing China's Belt and Road Initiative in European countries and improving mutual understanding in the intercultural communication practices between China, European countries, and Ukraine.

Brief analysis of the relationship between body and mind in Chinese philosophy

The relationship between body and mind has always been a central issue of philosophy since ancient times, and it can also be said to be one of the basic problems of psychology. In traditional Chinese philosophy, the discussion of physical and mental relations is rare, but more independent elaboration of "body" or "heart" alone. Most philosophers in Chinese history prefer simple physical and mental homogeneity, discuss the interaction between body and mind under the premise of physical andmental unity, and less rationally analyse the theory of two entities separated from body and mind.