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  1. Judaism as a Group Evolutionary Strategy.Nathan Cofnas - 2018 - Human Nature 29 (2):134-156.
    MacDonald argues that a suite of genetic and cultural adaptations among Jews constitutes a “group evolutionary strategy.” Their supposed genetic adaptations include, most notably, high intelligence, conscientiousness, and ethnocentrism. According to this thesis, several major intellectual and political movements, such as Boasian anthropology, Freudian psychoanalysis, and multiculturalism, were consciously or unconsciously designed by Jews to promote collectivism and group continuity among themselves in Israel and the diaspora and undermine the cohesion of gentile populations, thus increasing the competitive advantage of Jews (...)
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  • The propriety of confucius: A sense-of-ritual.Kurtis Hagen - 2010 - Asian Philosophy 20 (1):1 – 25.
    In the philosophy of Confucius, the concept _li_ is both central and elusive. While it is often translated 'ritual' or 'the rites,' I argue that there are numerous significant ways in which _li_ is as much an internal property of individuals as it is an external set of rules or norms. I discuss _li_ as deference, as developed dispositions, as embodied intelligence, and as personalized exemplary conduct. Finally, reflecting on the work of Fingarette, and Hall and Ames, as well as (...)
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  • Dewey's aesthetics.Tom Leddy - unknown - Stanford Encyclopedia of Philosophy.
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  • Dewey’s Link with Daoism: Ideals of nature, cultivation practices, and applications in lessons.Wilma J. Maki - 2016 - Educational Philosophy and Theory 48 (2):150-164.
    This article explores the pedagogical implications of John Dewey’s claim that his definition of experience is shared by Daoists. It compares characteristics of experience with those in Daoism, and then considers the similarities and differences between key cultivation practices each proposes, focusing on the roles of the teacher and sage. My main reference to Daoism is the translation of the Daodejing by Roger Ames and David Hall, who use Dewey’s conception of experience to explain the character of Daoism. There are (...)
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  • Confucianism and American Pragmatism.Mathew A. Foust - 2015 - Philosophy Compass 10 (6):369-378.
    One area of the East–West comparative philosophy that has received a good deal of attention in recent years is the relationship between Confucianism and American Pragmatism. Scholars engaging these traditions have argued that they are mutually elucidating and mutually reinforcing. Often, upon locating resonance between a Confucian philosopher and an American Pragmatist philosopher, scholars combine the conceptual resources of the two, developing a Confucian–Pragmatist hybrid concept or theory. Some critics have been skeptical of the alleged compatibility between Confucian and American (...)
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  • Dissimilarities Between Deweyan Pragmatism and Confucianism.Russell Shen - 2012 - Paideusis: Journal of the Canadian Philosophy of Education Society 20 (1):24-32.
    Over the past decade, numerous Deweyan philosophers have been arguing that Deweyan Pragmatism and Confucianism have significantly similar philosophical underpinnings and thus a Deweynised Confucian society is highly plausible. This article examines the social and historical backdrops against which Deweyan and Confucian thoughts were developed. It then explores the starkly contrasting and oftconflicting views of Dewey and Confucius on the purpose of education, the curriculum in schools, and the respective roles of teachers and students, morality, individuality, sociality as well as (...)
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  • Filiality, compassion, and confucian democracy.Sungmoon Kim - 2008 - Asian Philosophy 18 (3):279 – 298.
    _Ren, the Confucian virtue par excellence, is often explained on two different accounts: on the one hand, filiality, a uniquely Confucian social-relational virtue; on the other hand, commiseration innate in human nature. Accordingly there are two competing positions in interpreting ren: one that is utterly positive about the realization of universal love by the graduated extension of filial love, and the other that sees the inevitable tension between the particularism of filial love and the universalism of compassionate love and champions (...)
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  • Fundamentals of Comparative and Intercultural Philosophy.Lin Ma & Jaap van Brakel - 2016 - Albany: Albany.
    Discusses the conditions of possibility for intercultural and comparative philosophy, and for crosscultural communication at large. This innovative book explores the preconditions necessary for intercultural and comparative philosophy. Philosophical practices that involve at least two different traditions with no common heritage and whose languages have very different grammatical structure, such as Indo-Germanic languages and classical Chinese, are a particular focus. Lin Ma and Jaap van Brakel look at the necessary and not-so-necessary conditions of possibility of interpretation, comparison, and other forms (...)
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  • The Postsecular Turn in Education: Lessons from the Mindfulness Movement and the Revival of Confucian Academies.Jinting Wu & Mario Wenning - 2016 - Studies in Philosophy and Education 35 (6):551-571.
    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 (...)
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  • Perplexities of filiality: Confucius and Jane addams on the private/public distinction.Mathew A. Foust - 2008 - Asian Philosophy 18 (2):149 – 166.
    This article compares the ways in which the classic Western philosophical division between the private and public spheres is challenged by an apparently disparate pair of thinkers—Confucius and Jane Addams. It is argued that insofar as the public and private distinction is that between the sphere of the family and that outside of the family, Confucius and Addams offer ways of rethinking that distinction. While Confucius endorses a porous relation between these realms, Addams advocates a relation that fosters reconstructive transformation (...)
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