ABSTRACT Wang Yangming is the founder of Chinese Enlightenment in the Ming-Qing period, in a similar way Descartes is for the European. The European Enlightenment thinkers such as Leibniz and Voltaire had been inspired by China about the human being’s ethical independence at the collective level, namely, the ability of a community to lead an ethical life independent of God’s revelation. Meanwhile, the Enlightenment thinkers failed to notice the Chinese intellectual resources that encourage human being’s ethical independence at the individual (...) level, namely, the belief that every human individual is equally capable of leading one’s ethical life purely relying on one’s own good judgment. For this point, Wang Yangming is the resources that the West could have drawn upon. Both Wang Yangming and Descartes assert the egalitarianism about every individual’s power of judgment. I label this similarity as the ‘Sino-European juncture of Enlightenment.’ Other similarities between these two thinkers lie, firstly, in their common strategy in defending egalitarianism: both give a psychological account of the sources of error by analyzing the relationship between will and reason; and secondly, in their methodology: both redefine the method of attaining knowledge, and both emphasize that one should start from the plain, simple and insignificant things and then ascend to the complex things at issue. (shrink)

Tracheostomy with invasive ventilation may be required for the survival of patients at advanced stages of amyotrophic lateral sclerosis. In Japan it has been shown that a proactive approach toward TIV may prolong the survival of ALS patients by over 10 years by preventing the lethal respiratory failure that generally occurs within 3-5 years of the onset of the disease. Measures to prolong life expectancy without foregoing quality of life have produced better results in Japan than in other developed countries. (...) This ‘Japanese bias’ has been attributed to socio-cultural and religious factors as well as to the availability of material resources in Japan. In this article, we use the concepts of onozukara in kadō and amae to illuminate features of patient care that may contribute to this ‘Japanese bias’. (shrink)

The last twenty-five years or so have seen the emergence of exciting comparative work on Nietzsche and various philosophical traditions beyond the bounds of Europe. So far, however, the emphasis has been primarily on the cultures of India, China and Japan, with an almost exclusive focus on Buddhist, Hindu, Daoist, and Confucian traditions. Surprisingly, little work has been done on Nietzsche and the Islamic tradition. In this paper, I sketch out Nietzsche’s understanding of Islam, the ways in which he uses (...) it as a resource for his critique of Christianity and European modernity and the criticisms he has to make of it as one of the great monotheistic world religions. I then argue for the need to engage Nietzsche with specific Islamic falāsifa of the classical period (9-12th c.) rather than Islam itself, as some recent scholars have attempted to do. Although Nietzsche himself seems to have had no direct familiarity with any of the falāsifa, there are, I argue, many entry points for productive comparison and dialogue. This is at least in part because they share a significant common heritage: both were careful students of classical Greek and Hellenistic thought, and both put the insights they encountered there to work in bold new ways. Indeed, they appropriated, transformed and reanimated Greek ideas in new contexts and towards new ends that their progenitors would scarcely have recognized, and that were often radically challenging to their contemporaries. I focus here on a few select themes—the idea of philosophy as a “way of life,” the ideal of “becoming like God so far as it is possible” and the Platonic figure of the philosopher-ruler, all of which get taken up and re-imagined in radically novel and sometimes antipodal ways. (shrink)

This article deals with traditional Chinese characters, discusses their historical development and transformation, discloses aesthetic and communication aspects of Chinese characters. Historical and mythological versions of appearing and development of Chinese Characters are presented and compared. Etymology of iconographical, semantic-phonetic and other components of traditional Chinese characters are analyzed. The author discloses and analyzes historical evolution and aesthetical transformations of Chinese characters from the very oldest characters depicted on ceramics, turtle shells, seal script, clerical style, regular script. Thus particularity of (...) communicational and aesthetic aspects of spontaneous running and cursive styles is highlighted. Review and analysis of various calligraphic styles brings to the conclusion that communication which is mediated through Chinese characters has much stronger visual background than communication via traditional Western phonetic script. (shrink)

A much-needed consideration of methodology in comparative philosophy.

Using both Confucian texts and the work of American pragmatist John Dewey, this book offers a distinctly Confucian model of democracy.

Deconstructing Martial Arts analyses familiar issues and debates that arise in scholarly, practitioner and popular cultural discussions and treatments of martial arts and argues that martial arts are dynamic and variable constructs whose meanings and values regularly shift, mutate and transform, depending on the context. It argues that deconstructing martial arts is an invaluable approach to both the scholarly study of martial arts in culture and society and also to wider understandings of what and why martial arts are. Placing martial (...) arts in relation to core questions and concerns of media and cultural studies around identity, value, orientalism, and embodiment, Deconstructing Martial Arts introduces and elaborates deconstruction as a rewarding method of cultural studies. (shrink)

Among Western philosophers, Schopenhauer is one of the few who seeks to clarify the nature of music, and its effects upon us. He claims that music is the most important of all the arts; and he argues that music is a kind of metaphysics that allows us to experience the ultimate reality of the world. In this essay, I evaluate Schopenhauer’s philosophy of music in the context of his overarching philosophy. Then I discuss the relevance of traditional Indian philosophies -- (...) including Advaita Vedanta and Buddhism -- which Schopenhauer recognized as forerunners to his own philosophical system. Here, the discussion of Om is particularly important. Schopenhauer’s discussion of music is insightful. But his insistence on the priority of the will is problematic. I suggest another perspective on willing, ultimate reality and music which follows the classical Indian philosophies that he affirms. (shrink)

By drawing on the insights of a number of continental as well as Asian thinkers, this article reflects on the "significance" of comparative philosophy—both in the sense of discussing the "meaning" and in the sense of arguing for the "importance" of this endeavor. Encountering another culture allows one to deepen one's self-understanding by learning to "see oneself from the outside"; this deeper self-understanding in turn allows one to listen to what the other culture has to say. These two moments, or (...) movements, are interdependent and mutually supportive. Without the step back to self-understanding, we unknowingly reduce the other to the unrecognized categories of our own thinking; but without encountering another culture, our understanding of our own culture remains shallow. This article argues that an engagement with non-Western philosophy, particularly with a set of traditions as rich and radically different as those of Asian thought, can and should take place as a hermeneutic circling between self-understanding and openness to encounter: the dialogical step back and step forward are mutually supportive endeavors. For only by way of such dialogue do we attain the concrete freedom and possibility for transformation and change, that is, the ability to critically and creatively develop old customs or modes of thought and to critically and creatively adopt new ones. Moreover, only through such dialogue can we learn to not only let others be, but to share insights with them, and to build together a global community which neither reifies nor abolishes cultural differences. (shrink)

Recent research on the life of U Dhammaloka and other early western Buddhists in Asia has interesting implications in relation to class, ethnicity and politics. ‘Beachcomber Buddhists’ highlight the wider situation of ‘poor whites’ in Asia—needed by empire but prone to defect from elite standards of behaviour designed to maintain imperial and racial power. ‘Going native’, exemplified by the European bhikkhu, highlights the difficulties faced by empire in policing these racial boundaries and the role of Asian agency in early ‘western’ (...) Buddhism. Finally, such ‘dissident Orientalism’ has political implications, as with specifically Irish forms of solidarity with Asian anti-colonial movements. Within the limits imposed by the data, this article rethinks ‘early western Buddhism’ in Asia as a creative response to colonialism, shaped by Asian actors, marked by cross-racial solidarity and oriented to alternative possible futures beyond empire. (shrink)

The practice of reductionism in science and philosophy includes attempts to essentialize human persons, which can lead to serious social problems. Reductionism is not necessary, as comparative philosophers and alternative-thinking scientists have shown.

Abstract„Erleuchtung“ ist einer der prominentesten Begriffe, mit dem in der europäischen Kultur- und Religionsgeschichte Ideen der Vervollkommnung des Menschen zum Ausdruck gebracht worden sind. Anhand ausgewählter Beispiele umreißt das vorliegende Papier seine Entwicklung von einer Metapher in der griechischen Philosophie hin zu einem transkonfessionellen Sammelbegriff, der im Zuge der Pluralisierung von Religionen seit den 1960er Jahren eine Konjunktur in neuen, durch Markt und Medien allgemein zugänglichen Sinnstiftungsangeboten der „populären Religion“ (Knoblauch) erfahren hat. In einer Tour d’horizon, die bei Platon einsetzt (...) und über Clemens von Alexandrien und Ps.-Dionysios Areopagita ins 18. Jahrhundert sowie in die Gegenwart führt, wird gezeigt, wie sich Vorstellungen von Licht und Erleuchtung und die Rede hierüber zu einem religiösen Begriff verdichtet haben, der über lange Zeit einen Ort im Christentum hatte, bevor er, begünstigt durch die Aufklärung, zu einer populären Kategorie wurde, die vor allem mit asiatischen, oder zumindest asiatisch inspirierten, Praktiken zur Erlangung von Heil in Verbindung gebracht wird. Der Beitrag rückt bei der Darstellung dieser Entwicklung in der Moderne Auswirkungen der Aufklärung in den Blick sowie asiatisch-euroamerikanische Beziehungsdynamiken der europäischen Kolonialzeit, die zur Entdeckung des Buddhismus als Religion führten. Haben diese doch maßgeblich dazu beigetragen, dass Erleuchtung im gegenwärtigen populären Verständnis, wie es sich beispielhaft in der sog. Satsang-Bewegung und populär-religiöser Erzähl- und Ratgeberliteratur findet, nicht mehr, wie in der neoplatonischchristlichen Prägung des Begriffs, als Zwischenstufe auf einem Weg zur Vervollkommnung gilt, sondern als Ziel und bleibender Besitz, der mit Vollendung assoziiert wird. (shrink)

It is part of a global trend today that new relationships are being forged between religion and society, between spirituality and materiality, giving rise to announcements that we live in a ‘postsecular’ or ‘desecularized’ world. Taking up two educational movements, the mindfulness movement in the West and the revival of Confucian education in China, this paper examines what and how postsecular orientations and sensibilities penetrate educational discourses and practices in different cultural contexts. We compare the two movements to reveal a (...) new quality of hybrid modernization in that they react, in different ways, to certain pathologies that are identified as consequences of secular modernity. Burnout syndrome, the sense of a spiritual void, but also the loss of a spiritual and cultural identity are being perceived as correlating to a one-sided push towards a modernity that emphasizes secular rationalization over mindfulness and Westernization over cultural particularity. The two case studies mark a critical insight on the present condition and limits of secularism and highlights the ongoing negotiations of values and modes of self-cultivation in schools. In an increasingly pluralistic world, the entanglement of the secular, spiritual, religious and wisdom traditions provides the opportunity to rethink education as a creative realm and an impossible possibility to re-engage the minds and lives of those in the hybrid pedagogical time. (shrink)

This article defends a conception of philosophy popular outside the discipline but unpopular within it: that philosophy is unified by a concern with the meaning of life. First, it argues against exceptionalist theses according to which philosophy is unique among academic disciplines in not being united by a distinctive subject matter. It then presents a positive account, showing that the issue of the meaning of life is uniquely able to reveal unity between the practical and theoretical concerns of philosophy, while (...) meeting a range of desiderata for a typical specification of subject matter. After showing how recent analytic work on “the meaning of life” has conflated the traditional question with issues of social meaningfulness, it offers an explanation of why the traditional question has become marginalised in philosophy. The reasons are not good, however, so it concludes that philosophy should embrace its popular image. (shrink)

This paper addresses the question of the existence and transmission of Buddhism in British culture in the 1930s. It argues that Buddhism found channels of transmission through popular culture, such as James Hilton’s 1933 novel Lost Horizon. Lost Horizon can be understood historically in relation to current Western ideas about Buddhism, and in response to the sense of historical crisis of Western modernity. This paper also shows that elements of a more genuine Buddhism are extracted from orientalist materials and deployed (...) by Hilton in ways that make the novel a carrier of quasi-Buddhist ideas. (shrink)

This essay pursues Gilbert Durand’s plea for a new anthropological spirit that would overcome the bureaucracy-or-madness dichotomy which has since Nietzsche left its imprint upon contemporary thought, forcing it to choose between an “Apollonian” ontology established upon some kind of first principle and a “Dionysian” ontology consisting in the erasure of any founding norm. It does so by reclaiming Dionysus and Apollo’s original twin-ness and dual affirmation in dialogue with contemporary anthropological theory, especially Roy Wagner’s thesis on the interplay of (...) “elicitation” and “containment” in sociocultural life. What would happen then, I ask, if we were to reimagine today’s philosophical game – which after Heidegger Deleuze, and Derrida turns variously and increasingly around subtraction – otherwise: as a chiastic board on which Apollo would cut Dionysus’s continuum, which Dionysus would in turn restore despite Apollo’s cuts, and on which the obliteration of any of the two gods would entail the inevitable dismemberment of the other? Accordingly, I offer a full reassessment of Dionysus’s and Apollo’s complementary roles in ancient-Greek culture in discussion not only with Nietzsche’s Dionysian philosophy but also with Ihab Hassan’s postmodern critique of Orpheus. All of it less with the purpose of putting forward a new metaphysics than with the intent of restating the translucent-ness that keeps together reality and thought against any claim that they are either transparent or opaque to one another. (shrink)

_A much-needed consideration of methodology in comparative philosophy._.

In this paper, we propose an understanding of philosophy of education as cultural and intercultural work and philosophers of education as cultural and intercultural workers. In our view, the discipline of philosophy of education in North America is currently suffering from measures of insularity and singularity. It is vital that we justly and respectfully engage with and expand our knowledge and understanding of sets of conceptual and life-practice resources, and honor and learn from diverse histories, cultures, and traditions. Such honoring (...) provides responsive conditions for our coming together in and across differences in order that we may productively and creatively address and overturn grammars of violence, destruction, and dis-ease in these complexly troubled times. Committing ourselves to deconstructing historical and contemporary beliefs, values, and practices that are compromising human and planetary flourishing, we undertake responsibilities to go cross-cultural and intercultural. (shrink)

This paper first uncovers the subtle spiritual narcissism that has characterized historical approaches to religious diversity and discusses the shortcomings of the main forms of religious pluralism that have been proposed as its antidote: ecumenical, soteriological, postmodern, and metaphysical. It then argues that a participatory pluralism paves the way for an appreciation of religious diversity that eschews the dogmatism and competitiveness involved in privileging any particular tradition over the rest without falling into cultural-linguistic or naturalistic reductionisms. Discussion includes the question (...) of the validity of spiritual truths and the development of a participatory critical theory of religion. The essay concludes with an exploration of different scenarios for the future of religion– global religion, mutual transformation, interspiritual wisdom, and spirituality without religion–and proposes that such a future may be shaped by spiritually individuated persons engaged in processes of cosmological hybridization in the context of a common spiritual family. A participatory approach to spirituality turns the problem of religious plurality into a celebration of the critical spirit of pluralism. (shrink)