In an era when individuality has been increasingly emphasized, the development of science and technology has provided technical support for the realization of individuation. However, in an examination-oriented education system, the education model has not attached sufficient importance to individuality. The modern education industry focuses much on the massive production of college degree holders. Student’s unique talents are mostly neglected, and their personality and creativity are not given due consideration in the teaching process. It is time to emphasize individualized teaching (...) and learning in the contemporary paradigm of education. Taoist wisdom of individuality, pluralism, and diversity has great philosophical value and practical revelation to the modern education. Thus, an eastern perspective on the understanding of individualized teaching and learning is presented. The author argues that a university should not be an industrial factory, but a nurturing garden where students’ nature as humans are understood and their individual differences are respected. Some Taoist transformative paradigms for the future pedagogies are proposed in the hope of provoking arguments and exploring the future of higher education in an age of disruption. Finally, some Taoist practices for a better understanding of individualized teaching and learning are introduced. (shrink)

(2006). Is John Gray a Nihilist? Critical Review of International Social and Political Philosophy: Vol. 9, The Political Theory of John Gray, pp. 305-322.

This paper follows the tradition of treating Zhuangzi's Butterfly Dream episode as presenting a version of skepticism. However, unlike the prevalent interpretations within that tradition, it attempts to show that the skepticism conveyed in the episode is more radical than it has been conceived, such that the episode can be read as a skeptical response to Descartes' refutation of skepticism based on the _Cogito, ergo sum_ proof. The paper explains how the lack of commitment in Zhuangzi to the dubious assumption (...) about 'I' that it necessarily refers to something existing to which Descartes seems to uncritically adhere allows Zhuangzi to doubt what for Descartes is absolutely indubitable: _I exist_. (shrink)

ABSTRACTLaozi is the most translated Chinese text. It has profound philosophical thoughts and is written in a pithy style. It is essential to present its cultural, social, and historical contexts t...

This paper, a cross-cultural exploration of the Chinese text Dao De Jing, retools Derrida's différance and his questions around the ‘relevant’ translation as a way to deepen an understanding of the heterogeneous and ambiguous aspects of ‘Dao ’, ‘De ’, ‘Qian ’ and Kun. While tracing the etymological roots and evolutions of these Chinese characters that are key to the spirit of Dao De Jing, this paper highlights its polysemic ambiguity and moral productivity, in particular, and shows, with Derrida, how (...) one can benefit from paying deconstructive attention to the “body” of the text that endures the test of time such as acts of translation. (shrink)