Chinese Philosophy, Misc

In this article, I discuss parthood status in mereologi- cally interpreted Daoist metaphysics, based on the Daodejing. I depart from the dao and you interrela- tion, which mereologically overlap by sharing parts. I consider the case of a complete overlap, which (a) challenges proper parthood, according to which a part cannot be identical with the whole that it com- poses, and (b) entails the question of identity that, while complying with classical mereology, cannot be consis- tent with Daoist metaphysics. The (...) discussion leads to abandoning proper parthood and antisymmetry axiom from classical axiomatics. It also shows a plausible fur- ther direction for mereological reconstruction. (shrink)

Second-order cybernetics conceives of human beings as agents and participants in the making of worlds, embedded in the design process. This conception of designing as a practice of living with and in a world grants it both urgency and hope. -/- The paper proposes that design practitioners, in the widest sense, can learn from design cybernetics when conceiving new methodologies for the post-Anthropocene era. Further, it proposes that these methodologies’ development can take advantage of comparative studies of design cybernetics and (...) design strategies found in traditional Chinese culture. Significantly, Chinese landscape poetry and landscape painting, and, in relation to this, Chinese classical garden design, emphasise elements that are also present in cybernetics discourse: circularity, a floating observer, and the continuity of observer and environment. The paper proposes that these ideas create the necessary conditions for the development of design approaches that re-connect human beings to their environments and permit future agents to initiate change from within. It concludes with an example of a public art installation that implements these ideas. (shrink)

He (和), or harmony, has traditionally been a central concept in Chinese thought, and to this day continues to shape the way in which people in China and East Asia think about ethics and politics. Yet, there is no systematic and comprehensive introduction of harmony as has been variously articulated in different Chinese schools. This edited volume aims to fill this gap. The individual contributions elaborate the conceptions of harmony as these were exemplified in central Chinese schools of thought, including (...) Daoism, Confucianism, Legalism, Mohism, Buddhism, and trace their impact on contemporary Chinese philosophy. The volume explores the various meanings and implications of harmony so as to consider its relevance as a value and virtue in the modern world. It provides an accessible but substantial introductory work for readers interested in learning about pertinent core concepts and theories in Chinese thought, as well as engages specialists in Chinese philosophy by explicating its implications for ethical, political, epistemological, and metaphysical reflection as the basic point of reference. (shrink)

In 2016, Colin Kaepernick, a quarterback for the San Francisco 49ers, remained seated during the national anthem in order to protest racial injustice and police brutality against African-Americans. After consulting with National Football League and military veteran Nate Boyer, Kaepernick switched to taking a knee during the anthem for the remainder of the season. Several NFL players and other professional athletes subsequently adopted this gesture. This article brings together complementary Confucian and phenomenological analyses to elucidate the significance of Kaepernick’s gesture, (...) and in the process provide a phenomenological characterization of the connection between the Confucian notions of sagehood and ritual. Kaepernick’s gesture subverts the anthem ritual from within while simultaneously remaining faithful to the ideals it is meant to express. Furthermore, it institutes a new bodily form of patriotic self-expression compatible with both American and Confucian ideals. (shrink)

Nyansa nye sika na w'akyekyere asie. One critical factor that has contributed to the spread of the virus COVID-19 and resulting illnesses and deaths is both the conceptual and the ethical confusion between the prioritization of individual rights over social duties. The adherence to the belief in the priority of rights over duties has motivated some individuals to refrain from social distancing and, as a result, has placed themselves and other individuals at serious risk to health and life. My argument (...) is that the ethical enjoinder of social duty possesses priority over the ethical value of individual rights especially in times of global crisis. I demonstrate this point by arguing that the concept of individual right is derivative from the concept of social duty and through the argument that the concept of social duty is more efficacious in addressing global threats to human life than is the concept of individual rights. What is needed is an in-depth revision of the moral ordering of rights and duties and a vision of the human being as inherently other directed with duties toward others. I shall examine two specific ethical systems, that of Confucian and African, Akan moral philosophy that exemplify such a revision of the moral order. (shrink)

After distinguishing three conceptions of virtue and its impact on ordinary attachments to external goods such as social status, power, friends, and wealth, this paper argues that the Confucian Analects is most charitably interpreted as endorsing the wholehearted internalization conception, on which virtue reforms but does not completely extinguish ordinary attachments to external goods. I begin by building on Amy Olberding’s attack on the extinguishing attachments conception, but go on to criticize her alternative, resolute sacrifice conception, on which the virtuous (...) retain their ordinary attachments to external goods but are able to master them and willingly settle for virtue. I argue that we should reject this view because, unlike the wholehearted internalization conception, it cannot capture the facts that virtue silences or attenuates attachment to viciously obtained external goods and that virtue grounds positive emotional and cognitive self-assessments that are incompatible with some ordinary attachments to external goods. (shrink)

Education can transform our cognitive world. Recent use of enactivist and enactivist-friendly work to propose understanding transformational learning in terms of affective reframing is a promising first step to understanding how we can have or inculcate transformational learning in different ways without relying on meta-cognition. Building on this work, I argue that to fully capture the kind of perspectival changes that occur in transformational learning we need to further distinguish between ways of reorienting one’s perspective, and I specify why different (...) ways are differently valuable. I propose that recent approaches to Confucian ritual provide a clue to what is missing in characterisations of perspective transformation and the resultant transformed perspective. I argue that focussing on ritualised interpersonal interactions provides a further clue as to what’s missing from a mere appeal to the ritual-based inculcation of new perspectives, namely the kind of lightness and flexibility that some ritualised interactions encourage participants to have, and the deepening of perspective associated with that lightness. I argue that a case study of a project implementing a highly ritualised philosophical practice with prisoners in Scotland shows how these constraints, seemingly paradoxically, function so as to actually deepen the perspectival spaces of those agents. This case study provides a proof of concept for the proposal that certain forms of ritual engagement can reliably bring about the kind of transformation of perspective that is the target phenomenon of transformative learning theory. (shrink)

Este livro é inestimável como uma sinopse de algumas das obras de um dos maiores filósofos dos últimos tempos. Há muito valor em analisar suas respostas às confusões básicas da filosofia, e em tentativas geralmente excelentes de conectar o pensamento clássico chinês com a filosofia moderna. Eu tenho uma visão moderna de Wittgensteiniano para colocá-lo em perspectiva. Aqueles que querem uma estrutura completa até o momento para o comportamento humano do ponto de vista moderno de dois sistemas podem consultar meus (...) livros Talking Monkeys 3rd ed (2019), The Logical Structure of Philosophy, Psychology, Mind and Language in Ludwig Wittgenstein and John Searle 2nd ed (2019), Suicídio pela Democracia 4a ed (2019), Estrutura Lógica do Comportamento Humano (2019), A Estrutura Lógica da Consciência (2019), Entendendo as Conexões Entre Ciência, Filosofia, Psicologia, Religião, Política e Economia (2019), Delírios Utópicos Suicidas no século XXI (2019), Observações sobre Impossibilidade, Incompletude, Paraconsistência, Indecidabilidade, Alealeitividade, Computabilidade, Informática, Paradoxo e Incerteza em Chaitin, Wittgenstein, Hofstadter, Wolpert, Doria, Doria, da Costa , Godel, Searle, Rodych Berto, Floyd, Moyal-Sharrock e Yanofsky (2019) e outros. (shrink)

Este livro é inestimável como uma sinopse de algumas das obras de um dos maiores filósofos dos últimos tempos. Há muito valor em analisar suas respostas às confusões básicas da filosofia, e em tentativas geralmente excelentes de conectar o pensamento clássico chinês com a filosofia moderna. Eu tenho uma visão moderna de Wittgensteiniano para colocá-lo em perspectiva. Aqueles que querem uma estrutura completa até o momento para o comportamento humano do ponto de vista moderno de dois sistemas podem consultar meus (...) livros Talking Monkeys 3rd ed (2019), The Logical Structure of Philosophy, Psychology, Mind and Language in Ludwig Wittgenstein and John Searle 2nd ed (2019), Suicídio pela Democracia 4a ed (2019), Estrutura Lógica do Comportamento Humano (2019), A Estrutura Lógica da Consciência (2019), Entendendo as Conexões Entre Ciência, Filosofia, Psicologia, Religião, Política e Economia (2019), Delírios Utópicos Suicidas no século XXI (2019), Observações sobre Impossibilidade, Incompletude, Paraconsistência, Indecidabilidade, Alealeitividade, Computabilidade, Informática, Paradoxo e Incerteza em Chaitin, Wittgenstein, Hofstadter, Wolpert, Doria, Doria, da Costa , Godel, Searle, Rodych Berto, Floyd, Moyal-Sharrock e Yanofsky (2019) e outros. Este livro é uma tentativa única de correlacionar a filosofia clássica chinesa com a de Searle (S), a quem considero ser o melhor desde Wittgenstein (W) e seu herdeiro intelectual. A qualidade dos itens é extraordinariamente alta para tal coleção, que deve ser devido à cuidadosa seleção de papéis de Mou. Os leitores acharão instrutivo comparar isso com outro volume recente de artigos sobre a filosofia de S, "Thinking About the Real World", outro livro no qual escrevi a única revisão. Como em W, tudo o que S escreve é um tesouro, mas infelizmente essa tomada tem atraído tão pouca atenção que esta parece ser a única revisão, mesmo que tenha aparecido há 6 anos. Sua única deficiência real é a falta de impressão da resposta de S a Allinson, pois corrigiria seus inúmeros erros substanciais. Como observado em minhas outras críticas, tais erros são de interesse, pois são os padrões universais de nossa psicologia devido ao fato de que nossa linguagem carece de perspicaz, como W apontou pela primeira vez no BBB (Blue and Brown Books) 3/4 de um século atrás. Quando a conferência foi gravada, tentei obter o vídeo ou uma transcrição da resposta de Mou, S, Allinson e 3 pessoas no HKUST, mas ninguém ajudou. A questão da espiritualidade inevitavelmente se mistura com as questões da linguagem da filosofia em alguns dos artigos aqui. As muitas sutilezas ao longo do caminho para dissipar a ilusão de ego e a realização da iluminação são outra questão inteira, embora como em todas as outras arenas, as confusões filosóficas inevitavelmente surgem quando falam de religião, em vez de praticá-la. Ou seja, a filosofia no sentido geral, pois reflete sobre ética, religião, moralidade, como devemos viver ou sentir sobre nossa vida e o mundo não é o sentido mais estreito em que W e S estão praticando isso , embora inevitavelmente e quase universalmente o sentido amplo é misturado com i sobre como a linguagem funciona (a mente como W nos mostrou). (shrink)

Este libro es invaluable como sinopsis de algunos de los trabajos de uno de los más grandes filósofos de los últimos tiempos. Hay mucho valor en el análisis de sus respuestas a las confusiones básicas de la filosofía, y en los intentos generalmente excelentes de conectar el pensamiento chino clásico con la filosofía moderna. Tomo una visión moderna de Wittgensteiniano para colocarla en perspectiva. Aquellos que deseen un marco completo hasta la fecha para el comportamiento humano de la moderna dos (...) sistemas punto de vista puede consultar mi libros Talking Monkeys 3ª ed (2019), Estructura Logica de Filosofia, Psicología, Mente y Lenguaje en Ludwig Wittgenstein y John Searle 2ª ed (2019), Suicidio pela Democracia 4ª ed (2019), La Estructura Logica del Comportamiento Humano (2019), The Logical Structure de la Conciencia (2019, Comprender las Conexiones entre Ciencia, Filosofía, Psicología, Religión, Política y Economía, Historia y Literatura (2019), Delirios Utópicos Suicidas en el siglo 21 5ª ed (2019), Observaciones sobre Imposibilidad, Incompletitud, Paraconsistencia, Indecidibilidad, Aleatoriedad, Computabilidad, Paradoja e Incertidumbre en Chaitin, Wittgenstein, Hofstadter, Wolpert, Doria, da Costa, Godel, Searle, Rodych Berto, Floyd, Moyal-Sharrock y Yanofsky(2019) y otros. Este libro es un intento único de correlacionar la filosofía clásica china con la de Searle (S), a quien considero como el mejor desde Wittgenstein (W) y su heredero intelectual. La calidad de los artículos es inusualmente alta para una colección de este tipo, que debe deberse a la cuidadosa selección de papeles de Mou. A los lectores les resultará instructivo comparar esto con otro volumen reciente de artículos sobre la filosofía de S, "Pensando en el mundo real", otro libro en el que he escrito la única reseña. Al igual que con W, todo lo que S escribe es un tesoro, pero lamentablemente este tome ha atraído tan poca atención que esta parece ser la única revisión, a pesar de que apareció hace 6 años. Su única deficiencia real es la falta de impresión de la respuesta de S a Allinson, ya que corregiría sus numerosos errores sustanciales. Como se señaló en mis otras críticas, tales errores son de interés ya que son los impagos universales de nuestra psicología debido al hecho de que nuestro lenguaje carece de perspicuidad, como W señaló por primera vez en el BBB (Blue and Brown Books) hace 3/4 de un siglo. Cuando se grabó la conferencia, traté de obtener el video o una transcripción de la respuesta de S de Mou, S, Allinson y 3 personas en HKUST, pero nadie ayudaría. La cuestión de la espiritualidad se mezcla inevitablemente con las cuestiones del lenguaje de la filosofía en algunos de los artículos aquí. Las muchas sutilezas en el camino para disipar la ilusión del ego y la consecución de la iluminación son otra cuestión entera, aunque como en todas las demás arenas, inevitablemente surgen confusiones filosóficas cuando se habla de religión, en lugar de practicarla. Es decir, la filosofía en el sentido amplio, como la reflexiona sobre la ética, la religión, la moralidad, cómo debemos vivir o sentir nos acerca de nuestra vida y el mundo no es el sentido más estrecho en el que W y S lo están practicando, aunque inevitablemente y casi universalmente el sentido amplio se mezcla con i acerca de cómo funciona el lenguaje (la mente como W nos mostró). Como siempre, lo primero que hay que tener en cuenta es el dictum de W de que no hay nuevos descubrimientos que hacer en filosofía ni explicaciones que dar, sino sólo descripciones claras del comportamiento (lenguaje). Una vez que uno entiende que todos los problemas son confusiones sobre cómo funciona el lenguaje, estamos en paz y la filosofía en su sentido ha logrado su propósito. Como W/S ha señalado, sólo hay una realidad, por lo que en el sentido estrecho, no hay múltiples versiones de la mente o la vida o el mundo que se pueden dar significativamente, y sólo podemos comunicarnos en nuestro lenguaje público único. Mostró famosamente que no puede haber un lenguaje privado y que cualquier pensamiento "privado interno" no puede ser comunicado y no puede tener ningún papel en nuestra vida social. También debería ser muy sencillo resolver problemas filosóficos en este sentido. "Ahora bien, si no son las conexiones causales que nos preocupan, entonces las actividades de la mente están abiertas ante nosotros". Wittgenstein" El Libro Azul" p6(1933). (shrink)

美国和世界正处于人口过度增长的崩溃过程中，大部分都发生在上个世纪，现在这一切都是由于第三世界人民造成的。资源消耗和增加10亿至2100亿美元，将使工业文明崩溃，并造成饥饿、疾病、暴力和战争。" ;数十亿人将死去，核战争几乎可以肯定。在美国，大规模移民和移民再生产，加上民主带来的滥用，大大加速了这一速度。堕落的人性无情地把民主和多样性的梦想变成犯罪和贫穷的噩梦。崩溃的根本原因是我们天生的心理无 法适应现代世界，这导致人们把不相关的人当作他们有共同的兴趣对待。再加上对基本生物学和心理的无知，导致部分受教育者的社会工程妄想，他们控制着民主社会。很少有人明白，如果你帮助一个人，你伤害了别人——没有 免费的午餐，任何人消费的每一件物品都会破坏地球，无法修复。因此，世界各地的社会政策都是不可持续的，如果不严格控制自私，所有社会都会陷入无政府状态或独裁。如果不立即作出戏剧性改变，就没有希望阻止美国或任 何遵循民主制度的国家的崩溃。因此，我的文章"民主自杀"。 现在很清楚，统治中国的七个社会道路正在赢得第三次世界大战，所以我关于他们的结论性文章。唯一更大的威胁是人工智能，我简要地评论。 我们一切的关键是生物学，而正是它所忽视它，导致数百万聪明受过教育的人，如奥巴马，乔姆斯基，克林顿，民主党和教皇支持自杀的乌托邦理想，无情地直接导致地球上的地狱。 正如W指出的，我们眼前最难看的就是什么。 我们生活在有意识的议事语言系统2的世界里，但它是无意识的，自动反射系统1的规则。这是西尔的《现象幻象》（TPI）、平克的《空白石板》和《图比》和《科斯米德的标准社会科学模型》中描述的普遍失明的根源。 第一组文章试图让我们了解我们是如何合理摆脱理论错觉的。在接下来的三个组中，我评论了阻碍可持续世界的三个主要错觉——技术、宗教和政治（合作团体）。人们相信社会可以由他们拯救，所以我在书的其余部分提供一些 建议，为什么这不太可能通过短篇文章和评论最近出版的著名作家的书。 另一节描述了宗教错觉——有一些超级力量会拯救我们。 下一节将数字错觉描述为将系统2的语言游戏与系统1的自动化混为一谈，因此无法区分生物机器（即人）和其他种类的机器（即计算机）。 其他数字错觉是，我们将从系统1的纯邪恶（自私）由计算机/AI/机器人/纳米技术/基因工程由系统2创建。 没有免费午餐校长告诉我们，将有严重，甚至致命的后果。 最后一节描述了"一个幸福家庭"的幻想，即我们被选中与大家合作，如果我们只是正确管理事情（政治的可能性），民主、多样性和平等等异想天意将引导我们进入乌托邦。 再次，没有免费午餐原则应该警告我们，它不能是真实的，我们看到整个历史和整个当代世界，没有严格的控制，自私和愚蠢占上风，并很快摧毁任何国家，拥抱这些妄想。此外，猴子的头脑大大折扣的未来，所以我们合作出售 我们的后代的遗产为临时舒适，大大加剧了问题。 .

美国和世界正处于人口过度增长的崩溃过程中，大部分都发生在上个世纪，现在这一切都是由于第三世界人民造成的。资源消耗和增加10亿至2100亿美元，将使工业文明崩溃，并造成饥饿、疾病、暴力和战争。" ;数十亿人将死去，核战争几乎可以肯定。在美国，大规模移民和移民再生产，加上民主带来的滥用，大大加速了这一速度。堕落的人性无情地把民主和多样性的梦想变成犯罪和贫穷的噩梦。崩溃的根本原因是我们天生的心理无 法适应现代世界，这导致人们把不相关的人当作他们有共同的兴趣对待。再加上对基本生物学和心理的无知，导致部分受教育者的社会工程妄想，他们控制着民主社会。很少有人明白，如果你帮助一个人，你伤害了别人——没有 免费的午餐，任何人消费的每一件物品都会破坏地球，无法修复。因此，世界各地的社会政策都是不可持续的，如果不严格控制自私，所有社会都会陷入无政府状态或独裁。如果不立即作出戏剧性改变，就没有希望阻止美国或任 何遵循民主制度的国家的崩溃。因此，我的文章"民主自杀"。 现在很清楚，统治中国的七个社会道路正在赢得第三次世界大战，所以我关于他们的结论性文章。唯一更大的威胁是人工智能，我简要地评论。 我们一切的关键是生物学，而正是它所忽视它，导致数百万聪明受过教育的人，如奥巴马，乔姆斯基，克林顿，民主党和教皇支持自杀的乌托邦理想，无情地直接导致地球上的地狱。 正如W指出的，我们眼前最难看的就是什么。 我们生活在有意识的议事语言系统2的世界里，但它是无意识的，自动反射系统1的规则。这是西尔的《现象幻象》（TPI）、平克的《空白石板》和《图比》和《科斯米德的标准社会科学模型》中描述的普遍失明的根源。 第一组文章试图让我们了解我们是如何合理摆脱理论错觉的。在接下来的三个组中，我评论了阻碍可持续世界的三个主要错觉——技术、宗教和政治（合作团体）。人们相信社会可以由他们拯救，所以我在书的其余部分提供一些 建议，为什么这不太可能通过短篇文章和评论最近出版的著名作家的书。 另一节描述了宗教错觉——有一些超级力量会拯救我们。 下一节将数字错觉描述为将系统2的语言游戏与系统1的自动化混为一谈，因此无法区分生物机器（即人）和其他种类的机器（即计算机）。 其他数字错觉是，我们将从系统1的纯邪恶（自私）由计算机/AI/机器人/纳米技术/基因工程由系统2创建。 没有免费午餐校长告诉我们，将有严重，甚至致命的后果。 最后一节描述了"一个幸福家庭"的幻想，即我们被选中与大家合作，如果我们只是正确管理事情（政治的可能性），民主、多样性和平等等异想天意将引导我们进入乌托邦。 再次，没有免费午餐原则应该警告我们，它不能是真实的，我们看到整个历史和整个当代世界，没有严格的控制，自私和愚蠢占上风，并很快摧毁任何国家，拥抱这些妄想。此外，猴子的头脑大大折扣的未来，所以我们合作出售 我们的后代的遗产为临时舒适，大大加剧了问题。 .

As highlighted by the post-Cartesian discourse across philosophical schools, Western thought has been struggling for a long time with conceiving interconnectedness. The problematic of Western dualism is most apparent with the so-called mind-body problem, but the issue does not only relate to the separation of body and mind but also the separation of living beings from their environments. Asian philosophy, on the other hand, has had a long history of thinking relations. The paper argues that an architectural philosophy that is (...) open for a dialogue with Asian views would allow for a new approach to conceptualising the interconnectedness of minds, bodies, environments, and cultures. Linking Asian and Western aesthetics with a discourse on ecology, and setting it into dialogue with contemporary theories of architecture, the paper also refers to recent research on embodiment that is engaging from a new point of view with the natural sciences, and that appears to confirm positions of traditional Chinese philosophy. Reconsidering traditional Chinese art and aesthetics, the paper suggests, could initiate a new eco-poetic way of thinking the built environment and its design in favour of a future that is more than smart. (shrink)

Taiwan and Kurdistan appear to have little in common, but the progressive values of these two societies embedded within hostile regions make them both natural allies and important strategic assets in the U.S.’s and international community’s long-term fight against authoritarianism and radical religious theocracies. Instead, they have been ignored and/or exploited in the pursuit of short-term geopolitical and economic interests in the Asia-Pacific and Middle East regions, which comes at great cost to American and international values as well as long-term (...) strategic interests, so both citizens and policymakers must consider new approaches. (shrink)

Rita Widmaier and Malte-Ludolf Babin have done a valuable scholarly service for studies of the early modern European reception of China in collecting letters from Leibniz's extensive correspondence concerning China and translating them from the original Latin and French into German. This multi-lingual and chronologically organized edition gathers letters to and from Leibniz as well as supplementary texts composed between the years 1694 and 1716. It incorporates helpful clarificatory notes as well as an informative and lucid introduction.This edition focuses on (...) the exchanges between Leibniz and the Jesuit theologian and philosopher Barthélemy Des Bosses S.J. and other Jesuits in Europe who were in... (shrink)

Comparative philosophy between two disparate cultural-philosophic traditions, such as Western and Chinese philosophy, has become a new trend of philosophical fashion in the late twentieth and early twenty-first centuries. Having learned from the past, contemporary comparative philosophers cautiously safeguard their comparative studies against two potential pitfalls, namely cultural universalism and cultural relativism. The Orientalism that assumed the superiority of the Occidental has become a memory of the past. The historical pendulum has apparently swung to the other extreme. The more recent (...) "reverse Orientalism" has started to reclaim the superiority of the Oriental. We have even been told that the twenty-first... (shrink)

In Confucius: the Man and the Way of Gongfu, Peimin Ni offers an overview of the historical Confucius and his organic vision of how to live. Ni's motivation is that many comparable introductions are "simply repeating his life story and listing his main ideas". Ni insists that, "we have to get to the depth required by Confucius' thought", which will then explain why Confucius' influence has endured. The book is structured as six chapters, each focusing on one aspect of Confucius: (...) as historical figure, as spiritual leader, as philosopher, as political reformer, as educator and as a person. A full understanding of Confucius, Ni states, requires seeing how the different aspects inform each other, like a... (shrink)

This is the editorial to the special edition of Progress in Biophysics and Molecular Biology on the role engagement with Eastern traditions of thought could play in the advancement of science generally and biology and the science of mind in particular.

In this paper, I survey some recent literature produced by the established Chinese philosophers who regularly publish in Chinese philosophy journals and work in Mainland China. Specifically, I review the recent research of these philosophers in two areas: Chinese Philosophy and epistemology. In each area, I focus on two topics that have caught the attention of a lot of Chinese philosophers. I argue that the Chinese philosophers’ research on these topics has two prevalent problems: (i) a lot of arguments they (...) make are weak; (ii) they tend not to critically engage with others. I discuss a metaphilosophical objection that weak argumentation and disengagement are not vices of philosophical research. I also try to make sense of (i) and (ii) in terms of some cultural factors. (shrink)

I argue that the main theme of the Zhuangzi is that of spiritual transformation. If there is no such theme in the Zhuangzi, it becomes an obscure text with relativistic viewpoints contradicting statements and stories designed to lead the reader to a state of spiritual transformation. I propose to reveal the coherence of the deep structure of the text by clearly dividing relativistic statements designed to break down fixed viewpoints from statements, anecdotes, paradoxes and metaphors designed to lead the reader (...) to a state of spiritual transformation. Without such an analysis, its profound stories such as the butterfly dream and the Great Sage dream will blatantly contradict each other and leave us bereft of the wisdom they presage. Unlike the great works of poetic and philosophic wisdom such as the Dao de Jing and the Symposium, the Zhuangzi will be reduced to a virtually unintelligible, lengthy, disjointed literary ditty, a potpourri of paradoxical puzzles, puns and parables, obscure philosophical conundrums, monstrous interlocutors and historical personages used as mouthpieces authoritatively arguing on behalf of viewpoints humorously opposite to what they historically held. (shrink)

In (2011) McLeod suggested that the first century Chinese philosopher Wang Chong 王充 may have been a pluralist about truth. In this reply I contest McLeod's interpretation of Wang Chong, and suggest "quasi-pluralism" (albeit more as an alternative to pluralism than as an interpretation of Wang Chong), which combines primitivism about the concept of truth with pluralism about justification.

Liberal democracy aims to treat all adult citizens as politically equal, at least in ideal cases: Once a citizen is over the age of majority, she is deemed a full-fledged member of the community and in theory has equal standing with all other adult citizens when it comes to making policy and participating in the political realm in general. I consider three questions: (1) Is there any plausible alternative to a standard "all adult citizens have equal political standing" model of (...) democracy that could be drawn from a specifically Confucian valuing of elder members of the community? (2) Insofar as there is a plausible alternative, what might it reveal about differences between how liberalism and Confucianism think of human selves as located in time? (3) What sort of difference would it make if the Confucian valuing of age were implemented via informal social norms, on the one hand, or via explicit institutional mechanisms and procedures, on the other? (shrink)

I argue that it is only on the condition of a preconceptual understanding that Zhuangzi's metaphors can be cognitive. Kim-chong Chong holds that the choice between metaphors as noncognitive and cognitive is a choice between Allinson and Davidson. Chong's view of metaphors possessing multivalence is reducible to Davidson's choice, because there is no built-in parameter between multivalence and limitless valence. If Zhuangzi's metaphors were multivalent, the text would be subject to infinite interpretive viewpoints and the logical consequence of relativism. It (...) is only if metaphors are cognitive that the text of the Zhuangzi can convey the message of transcendent freedom. (shrink)

The netherworld marriage or the wedding for dead persons is a folk religious ritual in ancientChina. It is based on ancient Chinese folk belief of afterlife in the netherworld. Through a textual research and investigation based on relevant historical records and other ancient documents, as well as some archeological discoveries, this paper tries to give a brief account of the origin and development of netherworld marriage and its cultural and ideological background in ancient China. It finds that netherworld marriage might (...) originate from human sacrifice in early ancient times, and its name varies in different periods. It has gone through its prevailing in the Tang Dynasty, declining in the Song and Yuan Dynasties, and reviving again in the Ming and Qing Dynasties. During the long history, this custom was generally criticized and condemned by orthodoxy Confucian intellectuals, yet it was practiced and sometimes even prevailed among both noble class and common people, due to its deep root in the folk belief. The paper also intends to clarify some misconceptions and misunderstandings concerning the study of this unique cultural phenomenon. (shrink)

Western liberal intellectuals often find themselves in a precarious situation with regard to whether or not they should celebrate and endorse Friedrich Nietzsche as a philosopher who we should all unequivocally embrace into our Western philosophical canon. While his critique of the Western philosophical tradition and his own creative insights are unprecedented and immensely important, his blatant inegalitarianism and remarks against women are often too difficult to stomach. This paper attempts to introduce Western philosophers to Chuang Tzu, a Chinese thinker (...) who shares much of Nietzsche’s style and philosophy, but also espouses a thoroughgoing egalitarianism. It does so by comparing Nietzsche and Chuang Tzu in regard to their methods, style, and philosophical beliefs, with a particular emphasis on the naturalism and perspectivism found in each thinker’s philosophy. The hope is to provide Western liberal-minded intellectuals interested in Nietzsche and in equality with another perspective to bolster their thinking. (shrink)

Harmonious regionalism from the perspective of Chinese philosophy is best expressed as an anti-hegemonic discourse that privileges wu-wei (actionless action) and yin-yang correlativity. These are framed within a larger Confucian-Socialist hybrid narrative, such as “win-win” policies that are advanced in various white papers, be they on China’s “peaceful development”, foreign aid or national defence. Through the use of social constructivism in Western International Relations theory, it is possible to ask whether China is a constructivist state in search of a correlative (...) region. If so, this would render the meaning of “harmonious regionalism” as a process (dao, the way) based model rather than a highly institutionalized one. The Confucian concept of harmony in which diverse interests prevail in a dynamic balance accords with this notion of process. China’s participation in regional organizations on its periphery is examined through this conceptual lens. 摘要 从中国哲学角度出发，和谐地区主义最佳解读是：推崇无为和阴阳相互关系的反霸权理论。这个理论包含在一种更高层次的儒家-社会主义混合理论框架中。中国推出的“和平发展”、对外援助或者国防等白皮书中，都极力宣扬 “双赢”政策。这个政策就是混合理论的一个例子。运用西方国际关系理论的社会建构主义，我们可以提出这个问题：中国是不是一个寻求地区联系的建构主义国家？如果答案肯定的话，那么“和谐地区主义”就是一个以过程（ 道）为基础的模式，而不是一个高度制度化的模式。在儒家学说中，和谐指的是不同的利益能够维持动态平衡，并得以实现。这与“道”的含义是一致的。我们就从这个概念的角度，来审视中国参与周边地区组织的情况。. (shrink)

The event that King Kuai of Yan demised the crown to his premier Zizhi, is a tentative way of political power transmission happened in the social transforming Warring States Period, which was influenced by the popular theory of Yao and Shun’s demise of that time. However, this tentative was obviously a failure, coming under attacks from all Confucian, Taoist and Legalist scholars. We may understand the development of the thinking concerning the issue of political legitimacy during the Warring States Period (...) by analyzing the different commentaries by different schools on this unusual event, and get some beneficial inspirations. (shrink)

In one of his influential works ‘One the Very Idea of a Conceptual Scheme’, Donald Davidson argues against conceptual relativism. According to Davidson, ‘we could not be in a position to judge that others had concepts or beliefs radically different from our own’. Davidson’s thesis seems to have a consequence for comparative philosophy, particularly in a comparative study between Chinese and Western traditions of philosophy which are often considered to differ conceptually. If Davidson is correct, it is not clear whether (...) or not we can have insight into how and why concepts differ between these traditions. -/- In this paper, I philosophically reflect on Davidson’s argument against conceptual relativism. Though this paper retains the backbone of his argument, I reject Davidson’s thesis that different ways of conceptualisation cannot be compared. I do this through a discussion of the comparative studies conducted by David Hall and Roger Ames. In conclusion, I self-reflectively examine the nature of the demarcation between different traditions of philosophy and show how the activities of comparative philosophy can proceed. (shrink)

I am writing because I am disturbed by the apparent policy of many mainstream philosophy journals toward Chinese and comparative philosophy. The assumption seems to be that such work should be confined to the handful of specialist journals. I believe that this is an antiquated and counterproductive policy. Philosophers have recognized for a long time that any well-educated ethicist needs to know something about Aristotle, Kant, and the secondary work published on them. Because of changes in our society and in (...) the world as a whole, the time has come for us to recognize that an ethicist should also know something about Mo Tzu, Hsün Tzu and Chu Hsi. (shrink)

Xinxue （The philosophy of mind） founded by ancient Chinese philosopher Wang Yangming of the Ming Dynasty for over 700 years. Its ideas have deeply influenced East Asian countries such as China, Japan, and Korea in the field of social philosophy, and even indirectly promoted Japan's Meiji Restoration movement. At the same time, scholars from all over the world have conducted numerous studies and explorations on it, but overall, there is a lack of systematic exploration and research on it. This article (...) starts with the concept of a system, combines the content of Xinxue and integrates it into a complete, logical, and comprehensive system of Xinxue. (shrink)

Remarks on method in the history of Chinese philosophy for analytic philosophy.

The relationship between Vietnam and China could be captured in the Chinese expression of “同床异梦”, which means lying on the same bed but having different dreams. The two countries share certain cultural and political similarities but also diverge vastly in their national interests. This paper adds to the extant literature on this topic by analyzing the element of trust/mistrust in their interactions in trade-investment, tourism, and defense-security. The analysis shows how the relationship is increasingly interdependent but is equally fragile due (...) to the lack of trust on both sides. The mistrust or even distrust of Chinese subjects run deep within the Vietnamese mindset, from the skepticism of Chinese investment, Chinese tourists, discrimination against ethnic Chinese, to the caution against Chinese aggression in the South China Sea. The paper forecasts that, despite the deep-seated differences and occasional mistrust, going forward, neither side would risk damaging the status quo even when tensions peak. (shrink)