55 principle r—I

^ force i^i mind 4:7 matter discussion is needed to ascertain the characteristics of traditional Chinese philosophy and its level. Could we venture to say that our diagram of the categorical system more or less reflects the characteristics and level of traditional Chinese philosophy? Apparently, traditional Chinese philosophy paid special attention to the study of the basic mode of existence and the existence of man and the relationships between things; that is, the identity of things, hence the multitude of concepts such as the "Heaven and man combine as one," the "knowledge and action combine as one," "essence and function are like one," "nonbeing originates in being," the "spirit and form combine as one," and "mind and matter are not two." Although traditional Chinese philosophy did not devote much discussion to such concepts as time and space, cause and effect which are not included in our diagram, yet as a categorical system, traditional Chinese philosophy already attained a fairly high level as compared with ancient Western and Indian philosophy in that it covered a vast scope, with basic concepts all in pairs and the development of the meaning of its concepts reflecting the world with increasing depth.

The categorical system of traditional Chinese philosophy has not been widely discussed and is a fairly new topic. Here, the author has ventured to propose some preliminary propositions with the aim of arousing interest in the discussion of this topic in the hope that the study of the history of Chinese philosophy, under the guidance of Marxism, will advance even more scientifically.

Translated by Liu Bingwen

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