Sentence examples for object of comprehension from inspiring English sources

Similar to Shao Yong, he also argued for an objective epistemological method and tried to avoid subjective projections upon the object of comprehension (Zhu 1999: 11, 8).

In most traditional discourses (with the exception of the Mohist school, The School of Names and certain representatives of the Neo-Confucianism), the focus upon relations was linked to the unity of the subject and object of comprehension.

Therefore, the methods used by certain philosophers in various currents of the Chinese tradition, are by no means decisive for defining the positions of the subject and the object of comprehension, or the nature of their mutual relations.

If we posit that the relation represents the object of comprehension, we must also specify that this object is not automatically to be seen as a counter-pole to the subject of comprehension.

Hence, instead of establishing a clear demarcation line between the subject and the object of comprehension, human perception and recognition of reality were mostly seen as a product of a coherent, structurally ordered and complementary interaction between the heart-mind and the things-events.

His categorization of identity and difference, or of the absolute relativity of objects, was thus based upon the impossibility of conceptual definitions of reality, since every linguistic comprehension was necessarily limited to a contextually determined meaning which was incapable of embracing all dimensions of the object of comprehension.

Certain similar "realist" currents within ancient Chinese discourses formulated additional epistemological questions related to binary oppositions of identity and difference (tong/yi 同/異), or the consistency and quality (jian/bai 堅/白) of the objects of comprehension.

The Buddhist distinction between the subjective perception (neng 能) and the objects of comprehension within external reality (suo 所) influenced already the earliest precursors of this intellectual stream, such as for instance Shao Yong (1011 1077).

This distinction which was most often expressed in later, 17th century epistemology with the binary category of the subject (neng) and the object (suo) of comprehension, also definitely reveals the influence of Buddhist thought upon the entire Neo-Confucian philosophy.

However, the earliest Neo-Confucian philosophers, such as Shao Yong, developed similar epistemological distinctions in order to differentiate between the subject (me, wo 我) and object (thing, wu) of comprehension, gradually leading to a direct definition of subjective and objective knowledge.

In this way, he tried to define the separation between the subject (zhu 主) and the object (ke 客) of comprehension (Zhu 1999: 45).