德国哲学家莱布尼兹 (1646 – 1716) 曾经称呼中国人为另一个星球的人：‘他们的语文和文字，生活方式，艺术才干，制品，甚至他们的游戏都和我们不同，好像他们来自另一个星球。他们的习规，就算是单纯而详尽的叙述，比起许多学者紧抱着的希腊罗马礼节和激励的知识，都可能给我们有实质和有用的察悟。’他认为中国文字本身已类似思维分析。
但是，中国的魅力在西方只维持了两个世纪。到了十八世纪末，中国形象完全改变。法国大革命 (1789–1799) 后，中国思想已完全被视为负面。
中国语文被认为是‘非哲学’的，因为它缺乏文法。黑格尔 (1770 - 1831) 就明确的说拼音文字系统是比较聪明的书写形式。因此他批评莱布尼兹，说比起拼音书写，象形文字的短处是它被‘感官-实形’所困，只有拼音文字才能捕捉抽象和形式。
就算近代文字的比较研究，西方结论也认为中国文字书写的图像痕迹把思维困于俗世之中，而拼音书写系统的表象可构成‘超越’，而超越正是西方哲学中最主要的本体论概念。
但是，中国的魅力在西方只维持了两个世纪。到了十八世纪末，中国形象完全改变。法国大革命 (1789–1799) 后，中国思想已完全被视为负面。
中国语文被认为是‘非哲学’的，因为它缺乏文法。黑格尔 (1770 - 1831) 就明确的说拼音文字系统是比较聪明的书写形式。因此他批评莱布尼兹，说比起拼音书写，象形文字的短处是它被‘感官-实形’所困，只有拼音文字才能捕捉抽象和形式。
就算近代文字的比较研究，西方结论也认为中国文字书写的图像痕迹把思维困于俗世之中，而拼音书写系统的表象可构成‘超越’，而超越正是西方哲学中最主要的本体论概念。
正如尼采所说：这就是所谓的西方的偏见。
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Leibniz (1646 – 1716), the Germen philosopher had labelled the Chinese as “people of another globe”: “Their language and their character, their way of life, their artistry and their manufactures, and even their games are so different from ours that it seems as if they were people from another globe; it may very well be possible that even a simple, yet detailed description of their practices will give us more substantial and useful insights than the knowledge of the rites and incitements of the Greeks and Romans, to which so many scholars cling.” And he thought that the Chinese script is “comparable to the analysis of thought”.
However, the West’s fascination with China lasted in Europe only for two centuries, and by early 18th century, the image of China had changed completely. By the end of the French Revolution (1789–1799), the Chinese thought per se were perceived in a thoroughly negative way.
And the Chinese language is said to be an “unphilosophical” language due to its lack of grammar. Hegel (1770 - 1831) explicitly argued that ‘the alphabetical writing system is in and of itself the more intelligent form of writing.’ He therefore criticized Leibniz, saying the main disadvantage of pictography – in comparison to alphabetical writing – was that the essence of the former is bound to the “sensuous-concrete”, while only the latter manages to capture the abstract and the formal.
Even modern comparative studies of language conclude that the pictorial traces of Chinese writing keep the thought in the realm of “worldliness” while it is the very lack of pictorial representation within the alphabetic writing system that constitutes “transcendence”， which is the most important ontological concept in the Western philosophy.
.
Leibniz (1646 – 1716), the Germen philosopher had labelled the Chinese as “people of another globe”: “Their language and their character, their way of life, their artistry and their manufactures, and even their games are so different from ours that it seems as if they were people from another globe; it may very well be possible that even a simple, yet detailed description of their practices will give us more substantial and useful insights than the knowledge of the rites and incitements of the Greeks and Romans, to which so many scholars cling.” And he thought that the Chinese script is “comparable to the analysis of thought”.
However, the West’s fascination with China lasted in Europe only for two centuries, and by early 18th century, the image of China had changed completely. By the end of the French Revolution (1789–1799), the Chinese thought per se were perceived in a thoroughly negative way.
And the Chinese language is said to be an “unphilosophical” language due to its lack of grammar. Hegel (1770 - 1831) explicitly argued that ‘the alphabetical writing system is in and of itself the more intelligent form of writing.’ He therefore criticized Leibniz, saying the main disadvantage of pictography – in comparison to alphabetical writing – was that the essence of the former is bound to the “sensuous-concrete”, while only the latter manages to capture the abstract and the formal.
Even modern comparative studies of language conclude that the pictorial traces of Chinese writing keep the thought in the realm of “worldliness” while it is the very lack of pictorial representation within the alphabetic writing system that constitutes “transcendence”， which is the most important ontological concept in the Western philosophy.
As Nietzsche said: This is the bias of the occident.
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