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On July 12, the “Reflecting on China: Roundtable Forum” was grandly held at the Jingshi Hall of the Jingshi Academy. Organized by the Center for Values and Culture Studies, the School of Philosophy, and the Institute of Chinese Culture | Jingshi Academy at Beijing Normal University, this event served as a key component of the “10th Jingshi Summer School of Philosophy and the 6th International Youth Program on Chinese Culture.” Distinguished panelists included Professor Zhou Zuoyu, former Vice President of Beijing Normal University; Professor Mircea Dumitre, Academician and Vice President of the Romanian Academy; Professor Chen Xia, Researcher at the Institute of Philosophy, Chinese Academy of Social Sciences; and Professor Hichem Messaoudi, Dean of the Higher Institute of Languages at the University of Carthage, Tunisia. The discussion was moderated by Professor Dennis Schilling from Renmin University of China. Over 30 young scholars from more than 20 countries and regions worldwide, including Germany, the United Kingdom, Russia, and Brazil, participated in the dialogue and exchange.

First, the four panelists delivered keynote speeches.

Professor Zhou Zuoyu's presentation, titled “The Cognitive Function of Metaphor,” centered on metaphors in cross-cultural communication. He began by clarifying that cross-cultural communication is key to understanding cultural differences. As a core element within this, metaphors are ubiquitous in both everyday expression and poetry, yet exhibit significant variations across cultural contexts. For instance, the imagery of “night” in Chinese and English poetry carries distinctly different emotional connotations. The lecture also highlighted challenges in cross-cultural metaphor transmission: Chinese metaphors tend to be more interpretive, often leading to semantic shifts or grammatical issues when translated into English. 

Mircea Dumitru's lecture is titled “West Meets East: Ontology & Language in Western Analytic Philosophy and in Chinese Philosophy—The Problems of Identity and Naming.” He noted that in terms of Chinese and Western logical thought, analytic philosophy originated in 19th-century Central Europe and developed further in the United States. Putnam's breakthroughs in The Name and Necessity regarding the relationship between language and the world, as well as naming theory, proved highly influential. Within the Western tradition, Russell's “theory of descriptions” and Putnam's “labeling theory” presented differing perspectives on the problem of naming. Chinese logical thought, however, is not a transplanted product of the West. Like mathematics, logic possesses universality. Rooted in traditional culture, Chinese logic centers on “rectifying names” (正名), exploring the correspondence between names and reality through the doctrine of “categories” (类). The School of Names (名家) engaged in profound discussions on this early on. Feng Youlan's A Short History of Chinese Philosophy further attests to ancient Chinese attention to logical issues like naming. Moreover, the speech act and pragmatic dimensions within Chinese logic resonate with the argumentative pragmatics emphasized in 20th-century Western thought. Regarding the connection between Daoism and science, while contemporary technology brings convenience, its unregulated development has triggered issues such as environmental degradation, resource depletion, and the erosion of human nature. The lecture emphasizes the potential guiding significance of Daoist thought for modern scientific civilization, proposing to pursue the “Dao” as a direction to balance the forces of scientific development and achieve orderly, sustainable scientific progress.tionally, the lecture touched upon ongoing academic exploration of metaphor theory. Finally, Professor Zhou emphasized that in the era of the “global village,” cross-cultural communication skills are crucial for leadership and global cooperation. This requires breaking free from fixed mindsets, deeply understanding the cultural logic behind metaphors, and harnessing them as bridges connecting diverse cultures.

Researcher Chen Xia's lecture was titled “The Pursuit of Knowledge as Power and the Pursuit of the Dao as Direction: An Exploration of Dao and Science.” Her discussion centered on the relationship between Daoist thought and the humanities and sciences, highlighting Daoism's significant historical contributions to ancient scientific development. Figures like Ge Hong and Tao Hongjing were both Daoist practitioners and scientists of their time, whose alchemical practices advanced ancient chemistry, astronomy, and medicine. Simultaneously, Daoist thought continues to inspire contemporary scientific research. Albert Einstein kept a German edition of the Daodejing in his office, and many philosophically inclined Western scientists have embraced the philosophy of Laozi and Zhuangzi. Joseph Needham, in his History of Science and Civilization in China, highly acknowledged Daoism's contribution to China's technological and scientific leadership before the 16th century. Daoism distinguishes between two cognitive paths: “seeking knowledge” and “seeking the Dao.” “Seeking knowledge” explores the empirical world through experience and rational inquiry, driving technological advancement; “seeking the Dao” focuses on the spiritual and ethical realm, emphasizing the regulation of society and human life according to an ideal state. Daoists caution that without guidance from the Dao, technology may turn against humanity, leading to fragmented, mechanized lives and human alienation. Therefore, contemporary science and humanities should not replace each other but establish intrinsic connections and interactions. This requires both the “addition” of knowledge accumulation and the “subtraction” of Dao-guided refinement—much like the coordination of accelerators and brakes—to achieve comprehensive understanding of the world and better human development.

Hichem Messaoudi's lecture, titled “The Concept of Time in Chinese Philosophy and Modern German Ontology,” centered on the concept of time. He noted that time is difficult to define and conceptualize, citing Augustine's admission that he could not explain time when pressed, and Aristotle's view that time is related to motion. Taking Heidegger's thought as an example, time in Western philosophy emerges from the exploration of “Dasein” (human existence). Dasein, preoccupied with future possibilities, perpetually anticipates itself, making time inherently future-oriented. In contrast, Confucian philosophy associates time with present-moment consciousness, emphasizing focus on immediate concerns and valuing the present through care for others. Furthermore, in Truth and Method, Gadamer demonstrates the presence of time through concepts like interpretation, tradition, and authority. Tradition is not merely something of the past but exists within everyday language, requiring continuity through education and family—a perspective akin to Confucianism's emphasis on tradition. He contends that Chinese philosophy and Eastern traditions are not ready-made entities but require the task of reinterpretation to revitalize them. They may offer solutions to contemporary crises and should be disseminated globally to address humanity's shared challenges.

Following the speeches by the four guests, young participants from various countries actively posed questions to the speakers, including inquiries about the distinction between “Daoism and Taoism” and the concept of “metaphor.” The guests provided insightful responses.

Themed “Chinese Values in the Context of Mutual Learning Among Civilizations,” this edition of the “Thinking China: Roundtable Forum” aimed to explore historical experiences and contemporary practices of exchange and mutual learning between Chinese civilization and other world civilizations through cross-cultural dialogue and academic exchange. It sought to deeply elucidate the core concepts of Chinese values and their global significance, providing intellectual resources and cultural support for advancing the building of a community with a shared future for mankind. Moving forward, the organizers will continue to launch themed events under the “Thinking China” series, facilitating in-depth exchanges on China-related topics of interest to international youth.