ABSTRACTDaoism, especially classical Daoism, is often constructed as a ‘philosophy,’ ‘set of ideas,’ or ‘system of thought.’ This is particularly the case in studies of Chinese philosophy and comparative philosophy. The present article draws attention to the central importance of clarity and stillness as a Daoist form of meditative practice, contemplative experience, and way of being. Examining historical precedents in classical Daoism, the article gives particular attention to the Tang dynasty ‘Clarity-and-Stillness Literature,’ specifically the eighth-century Qingjing jing 清靜經. In the (...) process, one finds that qingjing is one of the major connective strands throughout the Daoist tradition, a connective strand that reveals the central importance of embodied, experiential, and applied dimensions of human being from a Daoist perspective. (shrink)

Government supported digitalization initiatives with high expectations have motivated scholars from differing cultures to work together. Often, however, such collaboration results in critical and annoying ethical conflicts. Three examples are depicted. A key introduction to Chinese ethics is followed by discussion of major differences in ethical concepts between Western society and Chinese society. Chinese, instead of focusing on actions (task or matter) focus on relationships. We recommend rethinking Chinese ethics concepts as part of a discussion of communication ethics in general. (...) In addressing virtual reality and communication ethics, we believe some vital conclusions might be reached in the understanding of ethical problems raised by information technology. (shrink)

Cognitive Science, Volume 46, Issue 1, January 2022.

The 'Model for the Emplantation of Religions' can be a useful tool for both the historian and the missioner. Focussed on Korea, this study explains how Christianity became rooted there in a relatively short period of time. Overcoming a significant conflict of core values between Confucianism and Christianity, the Protestant and Catholic churches in Korea have experienced greater and more rapid growth than any other national church in East Asia during the twentieth century. The author identifies three phases in this (...) process of emplantation: 'Contact and Explication', 'Penetration', and 'Growth and Contention'. The continued explanation of belief and teaching is essential for the spread and maintenance of Christianity. (shrink)

According to the Buddhist concept of ‘dependent origination’ (pratītyasamutpāda), discrete factors come into existence because of a combination of causes (hetu) and conditions (pratyaya). Such discrete factors, further, are combinations of five aggregates (pañ caskandha) that, themselves, are subject to constant change. Discrete factors, therefore, lack a self-nature (ātman). The passing through time of discrete factors is characterized by the ‘characteristic marks of the conditioned’: birth (utpāda), change in continuance (sthityanyathātva), and passing away (vyaya); or, alternatively: birth (jāti), duration (sthiti), (...) decay (jarā), and impermanence (anityatā). In the interpretation of the precise nature of these characteristic marks of the conditioned, and their relation to the discrete factor they characterize, different opinions were prevalent within the Sarvāstivāda School of Buddhist philosophy, with, judging from later scholastic literature, the views of the Dārṣṭāntika/sautrāntika and the Vaibhāṣika sub-schools as most prominent ones. The Indian and Chinese Madhyamaka philosophers pointed to the fallacies in the Sarvāstivāda interpretations of the nature of the characteristic marks of the conditioned and their relation to the discrete factors they characterize, and, hence, to the fallacies in the Sarvāstivāda interpretations of the concepts ‘time’ and ‘temporality’. (shrink)

Civilizations can be perceived as living human beings that are born, mature, age, and ultimately die and disappear, passing their legacy to the future generations. These transitions may be projected to the different stages of cognitive development of children. The Western Civilization, which embodies our current state of cultural advancement from the Classic Greek to the modern period, can be paralleled by the gradual transitions of human beings toward adulthood. From this perspective, the ancient Greek era resembles the toddler years (...) of humanity at which the first “why”-type questions are being asked. The theocratic period that followed until the Renaissance can be seen as our childhood, when people lived their lives under the tight boundaries set by religious authorities. The period spanning from the Enlightenment until almost the end of the 20th century can be considered as our teenage years when people rediscover their past, are liberated from superstition, and set the path forward based on reason by a manner at which the distinction between plausible and feasible is vague. Within this scheme, postmodernism also finds its place in our teenhood. The last few decades, from this perspective, signify our entrance to adulthood at which major questions are considered answered, or at least settled, and the only path forward perceived as feasible is the one that is followed already, a state that is bringing us closer to our intellectual aging and its inevitable death. Some signs of aging-related pathologies are already manifested in today’s technology-intensive society. By identifying our intellectual age and by appreciating our health status, we may be able to proactively delay or even avert our intellectual aging and death. (shrink)

La irrupció de la filosofia en els segles XIX i XX. Pensament japonès contemporani. Pensament xinès contemporani.