Chinese Thought in Early German Enlightenment from Leibniz to Goethe: Abortive Approaches to Transcultural Understanding (New Research in the History of Western Philosophy, 2)

Contents
Preface
1 Leibniz’s Concept of translatio sapientiae as a Practice of Transcultural Exchange
	1 Introduction
	2 The Historical Context of Leibniz’s Interpretation of Chinese Scholarship
		2.1 The Christian Missions to China
		2.2 Propagatio fidei per scientias
		2.3 The Intellectual Tradition of the Enlightenment
	3 Leibniz, Precursor to the Theory of Recognition
	4 Epilogue
2 Theoria Cum Praxi: Christian Wolff’s Oratio de Sinarum philosophia practica
	1 Introduction
	2 Paucissima sunt Leibnitii?
	3 Exiled from a Prussian Paradise
	4 Discourse on the Practical Philosophy of the Chinese 1721: Confucius according to Noël
	5 The Hermeneutical Framework of Wolff’s Reception of Confucianism
	6 The Path is Not Straight
	7 Conclusions
3 A Reconstruction of the Teachings of the Ancient Chinese according to Georg Bernhard Bilfinger
	1 Principles of Political Governance
	2 Bilfinger’s Work Specimen doctrinae veterum Sinarum
4 Political Philosophy and System of Government
	1 From Life and Work
	2 Justi’s Critique of the Critique of Despotism
	3 Political Economy, Cameralism and “Policey”
	4 Justi’s Contribution to the Emergence of Modern State Administration: the Chinese Inspiration
5 The World is the Antithesis of All Opposites
	1 Goethe in China
	2 Actio per distans, perceptio per distans and Irony
	3 Structure and Symbolism of the Book of Seasons and Times of Day
6 How is Transcultural Comparison Possible?
	1 The Possibility of Heterocosmic Alterity
	2 Which Beginning Can We Start With?
	3 Symmetry is Not a Cult
	4 Conclusion: Geoeconomics as a Civilizing Mission
Appendix
	1 Preface
	2 A Speech on the Practical Philosophy of the Chinese
		2.1 The High Age and Renown of Chinese Philosophy
		2.2 Confucius is Not the Founder of Chinese Philosophy
		2.3 The Founders of Chinese Philosophy
		2.4 The Chinese State is in Decline
		2.5 Confucius is Restoring a Fallen China
		2.6 Basic old Chinese Principle
		2.7 From What Confucius Drew His Teachings
		2.8 Confucius is Well Respected
		2.9 The Fate of Confucius’ Teachings
		2.10 Author’s Intention
		2.11 A Request for Attention and Benevolence
		2.12 The Touchstone of Chinese Wisdom
		2.13 Reply to the Objection
		2.14 The First Principle of Chinese Philosophy
		2.15 Differences between Virtuous Behavior and Types of Virtue
		2.16 The Chinese Have the Lowest Degree of Virtue
		2.17 How the Chinese Encourage Virtuous Behaviour
		2.18 Response to the Objection
		2.19 Why the Chinese Concentrated More on the Pursuit of Virtue than on the Prevention of Vice
		2.20 What are the Powers of Nature?
		2.21 Principles of Moral Behaviour
		2.22 Whether It is Necessary to Put Limits on Virtue
		2.23 An Important Principle of Moral Behaviour
		2.24 Whence Comes the Habit of Good Behavior that Pretends to Virtue
		2.25 Where True Virtue Comes From
		2.26 A Two-tiered Chinese School for Moral Education
		2.27 The Necessity and Establishment of a School for Adults
		2.28 Teaching At Both Schools
		2.29 Commendable Measures by the Chinese
		2.30 Chinese Practical Principles
		2.31 Their Basis
		2.32 The Chinese Way of Proof
		2.33 The Certainty of Chinese Principles
		2.34 The Author’s Efforts in this Field
		2.35 Why Chinese Teachings Appear Different to the Author Than to the Translator
		2.36 How the Will is Being Perfected
		2.37 The Sequence of Duties in the Exercise of Virtue
		2.38 The Chinese Effort to Make Others Better
		2.39 The Ultimate Purpose of the Chinese
		2.40 The Highest Good of the Chinese
		2.41 Motives of the Chinese
		2.42 A Special Way of Announcing Motives
		2.43 Whether the Chinese Were Inherently Virtuous
		2.44 The Usefulness of Customs in the Formation of Virtues
		2.45 Conclusion
Bibliography
Index of Names