This dissertation is based on Jurgen Habermas's theory of communicative action. Habermas uses communicative action as his main notion for distinguishing among four types of social actions: teleological, normatively regulated, dramaturgical and communicative action. The main characteristics of communicative action are: the interaction of at least two subjects capable of speech and action, who try to reach an understanding about the interpretation of what constitutes the action situation, and who try to coordinate their actions by way of agreement, or "consensus." (...) ;Our main task is to apply the lessons learned about communicative action to two pre-Han Chinese traditions in the context of "words-deeds." I will emphasize the prominence of li, ritual action in the Confucian tradition, and te, potency, and tzu-jan, spontaneity in the Taoist tradition. ;I shall inter-relate the Confucian li, t'i, cheng-ming, and tao and similarly wu-wei, wu-chih, wu-yu, t'i$\sb4$ and tao for the Taoists and show how they form an "integrated" concept cluster. This will bring about a rapprochement between the Confucian and Taoist as a "fusion of horizons." We can take our stance between the two traditions to give us a better perspective to discover the shift in paradigm from a more yang to a more yin tradition. Correlatively, the main thrust of Taoism is a criticism of the Confucian ideology of the "tao of moral suasion." ;In general, the Confucian and Taoist sages are expert hermeneutic practitioners. They can explicate the relation between words and deeds, which abound in the Analects and in Mencius. They also can interpret the polarity between knowledge and action, which, in the Taoist case, becomes the "discarding of knowledge" , and wu-wei, of acting in a non-interfering way. ;We would also stress the side of "communicative receptivity," which builds upon the "passive" and "active" aspects of communicative action. In this regard, the Taoist concepts wu-wei, wu-chih, wu-yu, emphasize the non-contending, non-competitive aspects of our communicative receptivities. We will advance a concept of Chinese "sweet reasonableness" instead of the Western stress on "rationality." The clue to this reasonableness is the paradigm exemplified in Chuang-tzu's "goblet rationality," which is a metaphorical-evocative method of creating new and startling meanings, values, and significances. (shrink)

In this article I argue against Chad Hansen’s version of the “White Horse Dialogue” (Baimalun) of Gongsun Longzi as intelligible through writings of the later Moists. Hansen regards the Baimalun as an attempt to demonstrate how the compound baima, “white horse,” is correctly analyzed in one of the Moist ways of analyzing compound term semantics but not the other. I present an alternative reading in which the Baimalun arguments point out, via reductio, the failure of either Moist analysis; in particular (...) they point out how neither analysis accounts for ordinary, acceptable inferences like “There is a white horse; therefore there is a horse.” At issue for Gongsun Longzi is a fundamental problem with atomic terms: none of them seems capable of referring to a particular, “stand-alone” individual. (shrink)