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Switch to: References
Citations of:
Ethical Argumentation: A Study in Hsün Tzu’s Moral Epistemology
Philosophy and Rhetoric 20 (4):278-280 (1985)
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This paper defends both an interpretation of Mencius' moral theory and that theory itself against alternative interpretive defences. I argue that the 'virtue ethics' reading of Mencius wrongly sees him as denying the distinction between moral philosophy and moral psychology. Virtue ethics is flawed, because it makes such a denial. But Mencius' moral theory, in spite of Mencius' obvious interest in moral psychology, does not have that flaw. However, I argue that Mencius is no rationalist. Instead, I show that he (...) |
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This paper challenges the view of several interpreters of Xunzi regarding the status of names, ming. I will maintain that Xunzi's view is consistent with the activity we see not only in his own efforts to influence language, but those of Confucius as well. Based on a reconsideration of translations and interpretations of key passages, I will argue that names are regarded neither as mere labels nor as indicating a privileged taxonomy of the myriad phenomena. Rather, Xunzi conceives them as (...) |
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According to Karl Popper’s critical rationalism, criticism is the only way we have of systematically detecting and learning from our mistakes so as to get nearer to the truth. Meanwhile, it is arguable that the emphasis of Confucianism on creating a hierarchical and harmonious society can easily lead to submission rather than opposition, producing a conformist rather than critical mind. A question arises here as to whether Confucianism tends to denigrate criticism and thus run counter to critical rationalism. In this (...) |
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Drawing primarily on the Mòzǐ and Xúnzǐ, the article proposes an account of how knowledge and error are understood in classical Chinese epistemology and applies it to explain the absence of a skeptical argument from illusion in early Chinese thought. Arguments from illusion are associated with a representational conception of mind and knowledge, which allows the possibility of a comprehensive or persistent gap between appearance and reality. By contrast, early Chinese thinkers understand mind and knowledge primarily in terms of competence (...) |
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Ruyu HungNational Chiayi UniversityThis collective writing is intended to portray the contour of philosophy of education in contemporary Taiwan, resounding many beautiful counterparts in EPAT (Bies... |
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In this discussion of dialogue within Chinese philosophy we are providing the second in a two part series on the place of dialogue in Chinese educational and intellectual history generally. In our... |
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The “School of Names” ming jia ) is the traditional Chinese label for a diverse group of Warring States (479-221 B.C.) thinkers who shared an interest in language, disputation, and metaphysics. They were notorious for logic-chopping, purportedly idle conceptual puzzles, and paradoxes such as “Today go to Yue but arrive yesterday” and “A white horse is not a horse.” Because reflection on language in ancient China centered on “names”. |
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The article proposes an account of the prevailing classical Chinese conception of reasoning and argumentation that grounds it in a semantic theory and epistemology centered on drawing distinctions between the similar and dissimilar kinds of things that do or do not fall within the extension of ‘names’. The article presents two novel interpretive hypotheses. First, for pre-Hàn Chinese thinkers, the functional role associated with the logical copula is filled by a general notion of similarity or sameness. Second, these thinkers’ basic (...) |
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This page provides some basic journal information (the constitution of the international editorial board of the journal, the identity of itsl publisher, its emphasis, coverage and orientation, etc.). |
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In this essay, I examine the nature of Chinese logic and Chinese sciences in the history of China. I conclude that Chinese logic is essentially analogical, and that the Chinese did not have theoretical sciences. I then connect these together and explain why the Chinese failed to develop theoretical sciences, even though they enjoyed an advanced civilization and great scientific and technological innovations. This is because a deductive system of logic is necessary for the development of theoretical sciences, and analogical (...) |
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