Many scholars argue that there is no epistemology in Chinese philosophy, or that an epistemological sensibility was not fully developed in Chinese thinking. This leads western audiences to mistakenly think that Chinese philosophy is not properly ?philosophical?. This paper argues that there is a great deal of discourse about understanding the world as a whole in ancient Chinese philosophy. Taking Song-ming Neo-Confucianism as an example, the author shows that most researchers do not uncover its philosophical advancement as it developed throughout (...) history. The author reconstructs a real philosophical breakthrough in Neo-Confucianism and argues that Chinese philosophy should be recognized as fully ?philosophical??not just ethical, but also epistemological. Through the clarification about epistemological progress in Song-ming Neo-Confucianism, the author argues that there is a coherent development of epistemology in Chinese philosophical history. In short, this article formalizes a systematic view of Chinese Neo-Confucian epistemology by demonstrating that epistemological theory developed step by step in Song-ming Neo-Confucianism. (shrink)

The argument is that (1) the spiritual crisis that Zhu Xi discussed with Zhang Shi 張栻 (1133–1180) and the other “gentlemen of Hunan” from about 1167 to 1169, which was resolved by an understanding of what we might call the interpenetration of the mind’s stillness and activity (dong-jing 動靜) or equilibrium and harmony (zhong-he 中和), (2) led directly to his realization that Zhou Dunyi’s thought provided a cosmological basis for that resolution, and (3) this in turn led Zhu Xi to (...) understand (or construct) the meaning of taiji in terms of the polarity of yin and yang; i.e. the Supreme Polarity as the most fundamental ordering principle (li 理). (shrink)

This paper reflects on the implications of postmodern political discourse for East-Asian politics. It argues that the postmodernist deconstruction of modern epistemology and politics provides an opportunity for the reappraisal and rehabilitation of Confucianism in East Asia. First, the paper begins with an account of Cartesian epistemology which undergirds the liberal conceptions of selfhood and politics. Second, it provides a brief history of the Neo-Confucian synthesis and the resulting epistemology based on an intersubjective and ethical understanding of being human. Third, (...) it gives an account of how East Asian thinkers have until recently tried to overcome Confucianism as a way of achieving modernity. Fourth, it attempts to show how the Heideggerian deconstruction of Cartesian epistemology reveals the intersubjective and ethical nature of Dasein which allows for a reevaluation of Confucianism. In essence, this paper describes earlier attempts by East Asians to go beyond modernity and the way they have led to detrimental consequences. It concludes that the current debate should proceed with a more careful and balanced consideration of both modernity and Confucianism. (shrink)

ABSTRACT Approaching Cognitive-Behavioral and Existential Therapy Through Neo-Confucianism (December 1984). Joffre Denis Meyer, B. A. Texas A&M University Chairman of Graduate Committee: Dr. William R. Nash -/- The thesis is an effort to bring Neo-Confucian insights to modern cognitive- behavioral and existential therapy. The adaptability of Neo-Confucianism is illustrated through the growth-system inherent in its concepts. Frequently, Neo-Confucian sages and modern psychologists used virtually identical statements. Moreover, humanity faces the same basic issues while the particularizations vary. The importance of reason, (...) manners, appropriate behavior and self-actualization remains constant. However, the methods of their attainment change with time. The history of the Confucian/Neo-Confucian tradition is filled with such conceptual modifications. -/- Neo-Confucianism is a syncretic philosophy that utilized elements of Zen, Taoism, and Legalism within Confucian teachings. This adaptation increased the sages' ability to communicate with a wider range of people. In effect, the Neo-Confucian movement was perhaps the earliest practice of eclectic counseling. Neo-Confucianism itself has undergone development from its eleventh-century origins to the present-day scholarly journals. -/- The researcher does not believe the key issue in inter- disciplinary studies is whether psychology is being applied to philosophy or vice-versa. Neo-Confucianism pragmatically asserts that the true test of a philosophy rests in its ability to help the individual. Mere intellectual exercise contradicts the unity of knowledge and action. The thesis has five chapters. The existential therapy chapter uses a predominantly Western psychology format while the cognitive-behavioral therapy chapter uses Wang Yang-ming's Four Axiom Teaching as an outline. -/- The thesis also includes Neo-Confucian cognitive-moral development observations reminiscent of Lawrence Kohlberg's stage theories. Neo-Confucianism could be described as an education in evolving from preconventional to principled reasoning. Occasional parallels are drawn between process philosophy and Neo-Confucianism as well. -/- There is also a chapter in which Confucian commentaries are provided to actual case studies faced by Albert Ellis and Maxie Maultsby. A Chinese glossary is provided at the end of the introduction. There are five figures in the text, two of which are summarizing models in the conclusion. -/- . (shrink)

In the last part of Ethics Spinoza introduces the doctrine of the intellectual love of God: God loves himself with an infinite intellectual love. This doctrine has raised one of the most discussed puzzles in Spinoza scholarship: How can God have intellectual love if, as Spinoza says, God is Nature itself? After examining existing.approaches to the puzzle and revealing their failures, I will propose a Neo- Confucian approach to the puzzle. I will compare Spinoza's philosophy with Neo-Confucian philosophy and argue (...) that we can develop a new approach to the puzzle by appealing to the comparison. I conclude that the intellectual love of God can be properly understood from different perspectives. From God's perspective it is understood as the creative power of God. From an individual's perspective it is understood as the essence of this very individual. Moreover, once we combine these two perspectives we can reach what I consider to be the correct interpretation of Spinoza' s view: Given that intuitive knowledge and action are one and the same the intellectual love of God should be comprehended not only as man's final fulfillment of freedom through intuitive knowledge, but also as man's self-cultivation in practice. I maintain that a free man, as Spinoza endeavors to become, is equivalent to a Neo-Confucian sage. (shrink)

This essay attempts a philosophical reflection of the Confucian ideal of “scholar-official” in Joseon Korea’s neo-Confucian context. It explores why this noble ideal of a Confucian public being had to suffer many moral-political problems in reality. It argues first that because the institution of Confucian scholar-official was actually a modus-operandi compromise between Confucianism and Legalism, the Confucian scholar-officials were torn between their ethical commitment to Confucianism and their political commitment to the state; and second, that because the Cheng-Zhu neo-Confucianism vigorously (...) imported and indigenized by Joseon Koreans exalted the family over the state, Joseon neo-Confucian scholar-officials were torn between two competing moral obligations, filiality and loyalty. The essay concludes by discussing whether, given the problems with which the ideal of the Confucian scholar-official was frequently entangled, liberal individualism should be pursued as its normative alternative. (shrink)

An overview of Dai's ethics, highlighting some overlooked or misunderstood theses on moral deliberation and motivation.