of a meticulous scientific and logical approach that he traces back to the Hellenistic thought in Ancient Greece. In contrast, he explains Chinese philosophy as having “underdevelopment of what might be called logico-epistemological consciousness”. He explains Chinese philosophy as being more poetic in that it has “bareness and disconnectedness”, where Western philosophy is more verbose. This lack of extended explanation in Chinese philosophy leads, Jin notes, to Chinese philosophy being more about interpreting old philosopher's work, rather than presenting new original ways of thinking. In contrast, Jin does not attribute ideas to past thinkers or quote past thinkers in his own philosophy. Additionally, he did not pursue the nationalistic aims of China in his philosophy, as many of his colleagues did. Jin notes that China has a long history of the study of philosophy and political science being intertwined; the philosophy of today is a more specialized and differentiated discipline. This detachment from the discipline, while it creates objective knowledge, distances the philosopher from the philosophy. Jin advocates for living philosophy, rather than just knowing it. Thus, he works to take advantage of the emotional attachment of Chinese words. For example, Jin chooses not to translate the word “Dao” to English, but keeps its Chinese origin. Works 1936: Logic () 1940: On Tao () 1965: Criticism of Russell's Philosophy () 1983: A Theory of Knowledge () Basic writings and concepts Jin's most accomplished philosophical writings are his three principal publications written in Chinese: Logic (1935), On Tao (1940), and A Theory of Knowledge (1983). His English publication, "Tao, Nature, and Man" draws heavily on thought from "On Dao", which he considers to be one of the most central parts of his philosophical work. Jin's metaphysics is focused mostly on Tao, which he argues is what life is made up of. It is composed of two main elements that Jin coins as Stuff and Form. In short, Stuff is the inexpressible matter that fills everything, while Form is all of reality that is being filled. Essentially, Tao is the result of when Form is filled with Stuff. Jin uses his definition of Tao to posit a universal sympathy: everything – including humans – is one and the same, and we should appreciate life as such. Stuff Stuff is inexpressible. In fact, the word “Stuff” itself is simply a word Jin uses to approximate the definition because, he posits, no word or