With the history of Chinese philosophy, the effort of the author Dimitris K. Velissaropoulos is completed, aiming to provide Greek readers with a systematic view of the genesis and evolution of Eastern thought from ancient times to today. Six years ago, the History of Indian Philosophy was published, which met with great interest from the reading public and is already in its second edition. India and China are considered the cradle of Far Eastern thought, just as Greece is the cradle of Roman, and subsequently European, civilization. The philosophical currents created in other Asian countries have their foundations either in Indian or Chinese philosophy, with a few much less significant exceptions. The author D.K. Velissaropoulos aims to fill the significant gap in Greek bibliography regarding Eastern thought. He believes that this new acquaintance will broaden the horizons of the Greek and non-Greek-speaking reader, who will now be able to specifically and comparatively ascertain the real meaning of the contribution of ancient Greek philosophy to the liberation of the human spirit. The first volume of the History of Chinese Philosophy deals with the genesis of Chinese thought in the 11th century BC and its evolutionary course up to the 2nd century BC. A very long period during which all central philosophical ideas were created and the peculiar, perhaps exotic to Europeans, way of expressing philosophical truth in China was definitively established. The division of the work into as small sections as possible within the large ones and the effort to simplify the language - a difficult task when it comes to philosophical concepts - were chosen to facilitate the study of the work. [...] From the second volume of the History of Chinese Philosophy, it will become apparent the reluctance with which even the enthusiastic Chinese reformers of the 19th century were forced to admit the usefulness of European philosophical and political ideas for China's progress. It will also show how difficult it was for them to promote these ideas because it required at least partial abandonment of the belief that Chinese culture was the only one in the world; this fact forced thinkers to distort the messages of Confucian philosophy. They had to prove that the democracy and constitutional government aimed at by the reformers could be based on indigenous ideas without the need to resort to European ones. The reader will also see that communism, which initially fought against Confucianism and was later completely condemned by the Cultural Revolution, is now returning to a more prudent approach to the issue. It rejects only what is admittedly anachronistic and harmful to progress but accepts, at least partially, what valuable contributions it had to offer. Essentially, the study extends up to 1911, the year of Sun Yat-sen's revolution. Beyond that, it is limited to the history of the penetration of Marxist ideas and the fluctuations in the positioning of New China between 1949 and 1981 against traditional culture. (From the presentation on the back cover of the book)