Editing Eastern philosophy (section)

===Modern===
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In the modern era, there have been many attempts to integrate Western and Eastern philosophical traditions.

[[Arthur Schopenhauer]] developed a philosophy that was essentially a synthesis of [[Hinduism]] with Western thought. He anticipated that the ''[[Upanishad]]s'' (primary [[Hindu]] scriptures) would have a much greater influence in the West than they have had. However, Schopenhauer was working with heavily flawed early translations (and sometimes second-degree translations), and many feel that he may not necessarily have accurately grasped the Eastern philosophies which interested him.<ref>{{cite web |url=https://www.schopenhauer.philosophie.uni-mainz.de/Aufsaetze_Jahrbuch/87_2006/2006_App_Initial%20Encounter.pdf |title=Schopenhauer's Initial Encounter with Indian Thought |publisher=Uni Mainz |author=Urs App |access-date=December 14, 2018 |archive-url=https://web.archive.org/web/20181215022234/https://www.schopenhauer.philosophie.uni-mainz.de/Aufsaetze_Jahrbuch/87_2006/2006_App_Initial%20Encounter.pdf |archive-date=15 December 2018 |url-status=dead }}</ref>

Recent attempts to incorporate Western philosophy into Eastern thought include the [[Kyoto School]] of philosophers, who combined the [[Phenomenology (philosophy)|phenomenology]] of [[Husserl]] with the insights of [[Zen Buddhism]]. [[Watsuji Tetsuro|Watsuji Tetsurô]], a 20th-century [[Japan]]ese philosopher attempted to combine the works of [[Søren Kierkegaard]], Nietzsche, and Heidegger with Eastern philosophies. Some have claimed that there is also a definite eastern element within [[Heidegger]]'s philosophy.<ref>{{cite journal |url=https://www.academia.edu/1816669 |title=Zen in Heidegger's Way |journal=Journal of East-West Thought |volume=2 |issue=4 |date=2012 |pages=113–137 |author=David Storey |access-date=December 14, 2018 |archive-date=17 August 2021 |archive-url=https://web.archive.org/web/20210817180503/https://www.academia.edu/1816669 |url-status=live }}</ref> For the most part, this is not made explicit within Heidegger's philosophy, apart from in the dialogue between a Japanese and inquirer. Heidegger did spend time attempting to translate the Tao Te Ching into German, working with his Chinese student Paul Hsaio. It has also been claimed that much of Heidegger's later philosophy, particularly the sacredness of Being, bears a distinct similarity to Taoist ideas. There are clear parallels between Heidegger and the work of Kyoto School, and ultimately, it may be read that Heidegger's philosophy is an attempt to 'turn eastwards' in response to the crisis in Western civilization. However, this is only an interpretation.

The 20th-century [[Hindu]] [[guru]] [[Sri Aurobindo]] was influenced by [[German Idealism]] and his [[integral yoga]] is regarded as a synthesis of Eastern and Western thought. The German [[Phenomenology (philosophy)|phenomenologist]] [[Jean Gebser]]'s writings on the history of [[consciousness]] referred to a new planetary consciousness that would bridge this gap. Followers of these two authors are often grouped together under the term Integral thought.

Following the [[Xinhai Revolution]] in 1911 and the end of the [[Qing dynasty]], the [[May Fourth Movement]] sought to completely abolish the old imperial institutions and practices of China (such as the old civil service system). There were two major philosophical trends during this period. One was anti-traditional and promoted Western learning and ideas. A key figure of this anti-traditional current was [[Yan Fu]] (1853–1921) who translated various Western philosophical works including Smith's The [[The Wealth of Nations|Wealth of Nations]] and Mill's [[On Liberty]].<ref>"Modern Chinese Philosophy," by Yih-Hsien Yu, The Internet Encyclopedia of Philosophy, {{ISSN|2161-0002}}, <nowiki>http://www.iep.utm.edu/</nowiki>.</ref> There were also attempts to incorporate Western ideas of [[democracy]], and [[republicanism]] into Chinese political philosophy, notably by [[Sun Yat-Sen]] (1866–1925) at the beginning of the 20th century. Another influential modern Chinese philosopher was [[Hu Shih]], who was a student of [[John Dewey]] at Columbia University and who promoted a form of pragmatism.

The influence of [[Marxism]] on modern Chinese political thought is vast, especially through the work of [[Mao Zedong]], the most famous thinker of [[Chinese Marxist Philosophy]]. Maoism is a [[Chinese Marxist philosophy]] based on the teachings of the 20th-century [[Chinese Communist Party]] revolutionary leader [[Mao Zedong]]. It is based partially on earlier theories by Marx and Lenin, but rejects the urban [[proletariat]] and [[Leninism|Leninist]] emphasis on heavy industrialization in favor of a revolution supported by the peasantry, and a decentralized agrarian economy based on many collectively worked farms. The current government of the [[People's Republic of China]] continues to espouse a pragmatic form of [[socialism]] as [[Ideology of the Chinese Communist Party|its official party ideology]] which it calls [[Socialism with Chinese characteristics]]. When the Chinese Communist Party [[Chinese Civil War|took over]] the reign, previous schools of thought such as Taoism and Confucianism (except [[Legalism (Chinese philosophy)|Legalism]]) were denounced as backward, and later purged during the violence of the [[Cultural Revolution]] which saw many Taoist and Buddhist temples and institutions destroyed.

Swiss psychologist [[Carl Jung]] was deeply influenced by the [[I Ching]] (Book of Changes), an ancient Chinese text that dates back to the Bronze Age [[Shang dynasty]] (c. 1700–1050 BCE). It uses a system of Yin and Yang, which it places into hexagrams for the purposes of divination. Carl Jung's idea of [[synchronicity]] moves towards an Oriental view of [[causality]], as he states in the foreword to Richard Wilhelm's translation of the [[I Ching#Influence on Western culture|I Ching]].<ref>{{cite web |url=https://www.iging.com/intro/foreword.htm#2 |title="Foreword to the I Ching – By C.G. Jung." I Ching – The Book of Changes. |publisher=Iging |access-date=December 14, 2018 |archive-date=20 June 2019 |archive-url=https://web.archive.org/web/20190620152547/https://www.iging.com/intro/foreword.htm#2 |url-status=live }}</ref> He explains that this Chinese view of the world is based not on science as the West knows it, but on chance.