作者簡介

Thomas A. Metzger is senior fellow emeritus of the Hoover Institution, Stanford University, and professor emeritus of the University of California, San Diego. He was born in Berlin, Germany in 1933 and received his Ph.D. from Harvard University in 1967. A member of the Consultative Committee of the International Confucian Association, he has held visiting professorships at National Taiwan Normal University, The Chinese University of Hong Kong, East China Normal University, Wuhan University, Peking University, and the Chinese Academy of Social Sciences.

• Foreword(第xvii頁)
• Chapter I. Introduction: Political Rationality and the Uncovering of Culturally Inherited Premises(第1頁)
  • 1. An Overview of the Book: A Chicken-and-Egg Problem(第1頁)
  • 2. A Utilitarian Definition of Political Rationality(第19頁)
  • 3. The Immorality of Political Rationality: Is Political Rationality Compatible with Utopianism?(第24頁)
  • 4. Other Sources of Disagreement about the Nature of Political Rationality(第31頁)
  • 5. Disagreeing about Disagreement: Rationalism, the GMWER, Relativistic Historicism, and Neo-Hegelianism(第33頁)
  • 6. “Philosophical Empiricism” as the Foundation of the Neo-Hegelian Platform: Freedom and the Certainty of Uncertainty(第45頁)
  • 7. A Political Philosophy Built on Weberian Sociology and the Concept of Discourse(第57頁)
  • 8. Rationalistic Chinese Objections to This Neo-Hegelian, Weberian Concept of Political Philosophy: Gao Rui-quan’s Concept of “China’s Modern Spiritual-Cultural Tradition”(第75頁)
  • 9. Two Contemporary, Tradition-rooted Paradigms of the Good Society in Critical Perspective(第142頁)
  • 10. Thinking “Outside the Box”? Feng You-lan and the Four Premises(第160頁)
  • Endnotes(第193頁)
• Chapter II. The Problem of Factual and Normative Continuity with the Confucian Tradition in Modern Chinese Thought(第225頁)
  • 1. The Challenge to the Original Fairbankian Paradigm(第225頁)
  • 2. Factual Continuity with the Tradition in Modern Chinese Thought and the Problem of Context(第230頁)
  • 3. The Problem of Normative Continuity(第243頁)
  • Endnotes(第268頁)
• Chapter III. Selfhood and Authority in Neo-Confucian Political Culture(第275頁)
  • 1. Autonomy and the Literature on Chinese Political Culture(第275頁)
  • 2. Methodological Considerations(第278頁)
  • 3. Self and Cosmos in Neo-Confucianism(第281頁)
  • 4. Conclusion: The Question of Continuity References(第292頁)
  • References(第300頁)
• Chapter IV. Confucian Thought and the Modern Chinese Quest for Moral Autonomy(第305頁)
  • 1. The Problem(第305頁)
  • 2. Unpacking the Confucian Concept of Hierarchy and Authority(第319頁)
  • 3. Reflections about the Confucian Concept of Hierarchy and Authority(第330頁)
  • 4. The Problem of Optimistic This-worldliness(第335頁)
  • 5. Conclusion(第337頁)
  • Endnotes(第342頁)
  • References(第343頁)
Chapter V. Interpreting the Hermeneutic Turn: A “Neo-Hegelian” Critique of Hans-Georg Gadamer’s Hermeneutic Philosophy and of Liu Xiao-gan’s Critique of It(第347頁)
• 1. Four Versions of the Hermeneutic Turn: The Overarching Philosophical Problem of Freedom and Utility(第347頁)
• 2. The Hermeneutic Turn as Philosophy(第356頁)
• 3. Gadamer’s Phenomenological, Dialectical Rejection of the Ontological Separateness of Subject and Object(第360頁)
• 4. Gadamer’s Derivation of the Direction of History and the Quest for Enlightenment from Ontological Truth(第367頁)
• 5. Critiquing Gadamer(第372頁)
• 6. Liu’s View of the Purpose of Hermeneutic Philosophy in China(第385頁)
• 7. The Strengths of Gadamer’s Approach in Liu’s Eyes(第393頁)
• 8. Liu’s Objections to Gadamer’s Approach and the “Neo-Hegelian” Objections to His Objections(第394頁)
• 9. The Hermeneutic Turn in Critical Perspective(第421頁)
• 10. Some Afterthoughts about Mou Zong-san’s Concept of “Thinking Going against the Grain of Common Sense (ni-jue)”(第431頁)
• Endnotes(第438頁)
Chapter VI. Mou Zong-san and the Four Premises: Putting His Political Philosophy into Critical Perspective(第445頁)
• 1. Introduction: The Philosophical Importance of Culturally Inherited Premises(第445頁)
• 2. Fallacies Perceived by Mou(第450頁)
• 3. Dark Thoughts(第456頁)
• 4. Identifying the Good Aspects of “Chinese Culture” and “Western Culture”(第457頁)
• 5. “Dialectically” Synthesizing the Different “Manifestations of Reason”(第465頁)
• 6. Defining Humanity’s Given World as Made up of “Reason,” “History,” and “Cultures”(第471頁)
• 7. “Making History Real”(第478頁)
• 8. Conclusion: The “Neo-Hegelian” Path Back to Foundational Reflections and the Intercultural Agora(第488頁)
• Endnotes(第504頁)
Chapter VII. How Serious Is the Divergence between Western Liberalism and the Political Logic of Chinese Civilization? A Critique of Stephen C. Angle’s Human Rights and Chinese Thought: A Cross-Cultural Inquiry(第509頁)
• 1. The Divergence between Leading Chinese and Western Political Orientations(第509頁)
• 2. Angle’s Approach(第511頁)
• 3. Contextual Issues Widening the Divergence between Chinese and Western Thought about Rights(第514頁)
• 4. Theoretical Considerations about Context(第519頁)
• 5. Historiographical Issues(第526頁)
• Endnotes(第531頁)
Chapter VIII. The Contemporary Predicament of Political Philosophy East and West: The Epistemological Implications of Culture(第535頁)
• 1. Introduction: Defining Political Philosophy and Criteria for Evaluating Political Philosophies East and West(第535頁)
• 2. The Great Modern Western Epistemological Revolution (GMWER) and the Concept of Culture(第543頁)
• 3. Linguistic Practice, Critical Reflexivity (CR), and the Rediscovery of Knowledge(第550頁)
• 4. Philosophy East and West and the Concepts of Culture and Knowledge: The Problem of the Transcultural Platform(第566頁)
• 5. Conclusion: Culture as a Metacultural Category(第593頁)
• Endnotes(第600頁)
Chapter IX. Limited Distrust of Reason as a Prerequisite of Sze-kwang’s Concept of the Divergence between “The Confucian Intellectual Tradition” and “Modern Culture”(第609頁)
• 1. Diverging Definitions of Cultural Divergence(第609頁)
• 2. Lao Sze-kwang’s Analysis of Divergence(第613頁)
• 3. Agreeing with Lao’s Approach(第619頁)
• 4. Questions about Lao’s Analysis: Limited Distrust of Reason as the Basis of Convergence(第623頁)
• 5. Caution in Examining Knowledge Claims(第626頁)
• 6. The Question of Knowledge about Moral-Political Praxis(第631頁)
• 7. The Moral-Political Implications of Empiricism and the Question of Empiricism as Knowledge(第635頁)
• 8. Conclusion: Convergence as a Painful Philosophical Exercise in a Multicultural World(第651頁)
• Endnotes(第661頁)
Chapter X. In Defense of Political Philosophy: Responding to Some Recent Remarks by Professor Donald J. Munro(第667頁)
• Endnote(第680頁)
Chapter XI. The Cunning of Unreason in the Ivory Tower as well as the Marble Citadel: A Review of John Dunn’s Setting the People Free: The Story of Democracy(第683頁)
• Endnote(第705頁)
Chapter XII. Overdosing on Iconoclasm: A Review of Sam Harris, The End of Faith: Religion, Terror, and the Future of Reason(第707頁)
• Endnote(第715頁)
Chapter XIII. Rethinking U.S.-Chinese Relations (2007)(第717頁)
Chapter XIV. Understanding the Taiwan Experience: An Historical Perspective (1989)(第731頁)
• History until 1895(第732頁)
• Japanese Colonialism, 1895–1945(第733頁)
• Clashing Views of the World, 1945–1949(第735頁)
• Economic Development under the KMT, 1949–1987(第737頁)
• Reasons for Taiwan’s Economic Success(第740頁)
• Political Development in Taiwan, 1949–1987(第742頁)
• Ideological Development in Taiwan, 1949–1987(第747頁)
• The Taiwan Model of Chinese Modernization(第751頁)
• A Logical Approach to the “Taiwan Question”(第754頁)
• Endnotes(第756頁)
Chapter XV. Acknowledgments and Advertisements:A 1994 Self-Appraisal(第759頁)
Glossary and Index(第775頁)