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Works by Youzheng Li

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  1.  18
    On the institutional aspect of institutionalized and institutionalizing semiotics.Youzheng Li -2014 -Semiotica 2014 (202).
    Name der Zeitschrift: Semiotica Jahrgang: 2014 Heft: 202 Seiten: 81-107.
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  2.  34
    Cross-political pan-commercialism in the postmodern age and proposed readjustment of semiotic practices.Youzheng Li -2016 -Semiotica 2016 (213):365-396.
    Name der Zeitschrift: Semiotica Jahrgang: 2016 Heft: 213 Seiten: 365-396.
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  3.  36
    Globalization and its determinative influence upon the humanities: A semiotic/hermeneutic diagnosis.Youzheng Li -2017 -Semiotica 2017 (215):43-71.
    Name der Zeitschrift: Semiotica Jahrgang: 2017 Heft: 215 Seiten: 43-71.
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  4.  20
    General Semiotics (GS) as the all-round interdisciplinary organizer: GS versus philosophical fundamentalism.Youzheng Li -2016 -Semiotica 2016 (208):35-47.
    Name der Zeitschrift: Semiotica Jahrgang: 2016 Heft: 208 Seiten: 35-47.
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  5. Jie gou yu yi yi: ren wen ke xue kua xue ke ren shi lun yan jiu.Youzheng Li -1996 - Beijing: Xin hua shu dian jing xiao.
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  6.  28
    Nonwestern semiotics and its possible impact on the composition of semiotics theory in the future.Youzheng Li -2011 -Semiotica 2011 (187):229-237.
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  7.  18
    Power-organizing and Ethic-thinking as two paralleled praxes in the historical existence of mankind: A semiotic analysis of their functional segregation.Youzheng Li -2018 -Semiotica 2018 (225):313-352.
    This article is dealt with at a historical-strategic level. Historical processes can be functionally divided into two sections: the social-material-directed Power-organizing part and the cultural-spiritual Ethic-thinking part. Thus there exist two corresponding dynamic-operative functions in history, which are guided and impelled by different motivations, methods, and destinations involved in the two functions. The Ethic-practicing praxis has been always performed through the empirical-humanist-rational ways, which today can be more effectively embodied in human sciences to be reorganized by the general-semiotic strategy. So (...) there are two kinds of human historical courses: the one as the materialist-directed power-organizing part and the other as spiritual-theoretical-directed ethic-reflecting part. From a historical-philosophical point of view, the former is to prepare the material-conditions/means for supporting the latter as the ethic-spiritual mission that is directed towards exploring the meaning/value foundation for human existence. Lacking in the internal link between the two historical-pragmatic functions the ethic-spiritual praxes should manage to find a separate strategy for actively continuing its independent ethic task by dint of wisely/bravely shunning the materialist-determinism issued from the technical/commercialized globalization era. (shrink)
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  8.  9
    Ru xue jie shi xue: chong gou Zhongguo lun li si xiang shi = A hermeneutic study of historical ru-academia: reconstructing Chinese ethical history, ethical spirit.Youzheng Li -2009 - Beijing: Zhongguo ren min da xue chu ban she.
    Shang juan. Li shi juan = The volume of historical institutions -- xia juan. Jing shen juan = The volume of ethical spirit.
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  9.  5
    Ren xue jie shi xue: Kong Meng lun li xue jie gou fen xi = A hermeneutics of the ren-learning: a structural analysis of Confucian ethics.Youzheng Li -2004 - Beijing: Zhongguo ren min da xue chu ban she.
    本书以仁学和儒学相对比,用“仁学”一词专指孔孟伦理学,以区分于古代儒教经学和宋明理学,全书依据现代理论观念对仁学的结构、意义和功能提出了全新的解释。.
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  10.  41
    (1 other version)Some basic problems in the development of the human sciences in china today.Youzheng Li -1989 -Studies in East European Thought 38 (1):77-98.
  11.  49
    Distinguishing Reality from Discourse in Chinese.Youzheng Li -2007 -American Journal of Semiotics 23 (1-4):45-53.
    Interdisciplinary and cross-cultural semiotics will systematically change the present-day academic compartmentalization, especially impacting the constitutionof historiography. Emphasizing the distinction between reality and discourse this paper suggests a new historiographic view based on documents-centrism rather than periodical division. Then historians can more reasonably reach historical truth in a hermeneutic term. Following a semiotic rereading of a modern Chinese historical school Gu-Shi-Bian (textual criticism of historical literature), a more serious comparative historical theory will be established in the global humanities. This modern critical (...) Chinese historiography will be instructive to the development of historical science in the world. (shrink)
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