This article suggests that reading Zhou Dunyi’s 周敦頤 Explanation to the Diagram of Supreme Polarity synchronously instead of diachronically yields a new understanding on the relatedness between infinitude and finitude, or on the One and many. Zhou’s attitude is introduced as a living riddle, in which “Non-Polar and Supreme Polarity” is understood as a new conceptual construct, and one which is issued as a call for action at the end of the text: it is a call to investigate the beginnings (...) and endings of one’s life. In this way, the text demonstrates how a person embodies the cosmological as riddle. The article follows both the diagram and text. It first refers to the riddle, then moves on to its embodiment in the ongoing processes of living as yin-yang 陰陽, the five phases, qian 乾 and kun 坤, and the myriad things, including human beings. According to the approach presented here, it is the sage who is the human embodiment of “Non-Polar and Supreme Polarity.”. (shrink)

This essay will examine scholarly attempts at distilling a proto-ethical philosophy from the Daoist classic known as the Zhuangzi. In opposition to interpretations of the text which characterize it as amoralistic, I will identify elements of a natural normativity in the Zhuangzi. My examination features passages from the Zhuangzi – commonly known as the “knack” passages – which are often interpreted through some sort of linguistic, skeptical, or relativistic lens. Contra such readings, I believe the Zhuangzi prescribes an art of (...) living – or shù [術] – which incorporates a few motifs familiar to certain threads of philosophical naturalism. Building on existing scholarship which treats of the praxeology of the text, I argue that the naturalist themes present in the Zhuangzi support an unusual, but robust, view of moral expertise. (shrink)

This article investigates the views of Song Siyeol 宋時烈 (1607–1689), a Confucian scholar-official in Joseon Korea, on marriage ritual, with a special focus on the issue of women’s remarriage. Song opposed the legal ban on women’s remarriage that was enforced in his age, despite the danger this invited of being accused of promoting licentious deeds as well as generating suspicion about his loyalty as a subject. He clearly understood women’s remarriage as an ethical and not a legal issue. The ethical (...) principle of his conception of spousal loyalty, or ui 義, however, reveals its gendered aspect through his discussion with a fellow Confucian scholar. Moreover, his private behavior exemplifies the gendered aspects of his view on spousal fidelity. In addition, the unequal application of ui was supported by beliefs about the asymmetrical relation between Heaven and Earth, that were widely held and deployed by Confucians of Joseon Korea. (shrink)

Reevaluates Western and Chinese philosophical traditions to question the boundaries of entrenched conceptual frameworks.

ABSTRACT The received view is that Yunjidang’s feminist philosophy focuses on female sagehood, drawing on the theory of the equal human nature of women and men. I argue that there is much more to it than that, and that her views are anchored in and a development of Mengzi’s philosophy. She creatively interpreted and extended his philosophy, adopting the neo-Confucian metaphysics of the One and the Many. She argued not just for the potential but for the actual gender equality of (...) women and men. In addition, she laid the groundwork for a gender inclusive virtue ethics. Showing as much requires understanding the historical place of Yunjidang in Joseon dynasty, the neo-Confucian metaphysics that informs her arguments, and her views on gender essentialism and virtue ethics. This article exposes and explains Yunjidang’s comprehensive feminist philosophy and her bold theses: the actual gender equality of embodied women and men and a gender inclusive virtue ethics. (shrink)

In this article we review Western discourse on the relationship between Daoism and anarchist political theory. In particular, we focus on the anarchist reading of Daoism given by Roger Ames, and the more recent contrasting argument against reading Daoism as an anarchism by Alex Feldt. Centering our discussion on the Daodejing 道德經, we argue that, on the one hand, Laozi’s 老子 political theory is less easily reconcilable with anarchist thinking than Ames suggests. On the other hand, we dispute Feldt’s argument (...) that Laozi’s sage-ruler must, of necessity, maintain the capacity for coercive control. Counter to both Ames and Feldt, we suggest that Laozi’s sage-ruler is better framed as a maternal overseer, in contrast to other more paternalistic extrapolations of Daoist thinking, such as that offered in the Hanfeizi 韓非子. In reading Laozi’s thinking as a form of state “maternalism,” we aim to give a more distinctive voice to the nuances of early Daoist political theory. (shrink)

In this article, I demonstrate that Friedrich Nietzsche offers us a unique form of hermeneutic critique. In particular, I contend that when reading Nietzsche’s perspectivism and will to power in light of each other, they provide us with the tools to overcome habits of interpretation through the concepts of genealogy and creative hermeneutics. I show this in three sections. In section one, I introduce Nietzsche’s perspectivism and situate it within his concept of the will to power. In doing so, I (...) demonstrate that interpretations exist amidst a complex field of agonistic, reciprocal relations in life’s constant production of meaning. In section two, I then analyze how certain interpretations sediment into habits, forming harmful blind spots in interpretive activity. Such habits, Nietzsche shows, when privileged as prima facie ‘True’ and left uncontested exclude different ways of interpreting and existing, stagnating the production of meaning and denying the agonistic conditions of life. In the final section, I argue that Nietzsche critiques such habits in the two directions of genealogy and creative hermeneutics. Through the backward approach of genealogy, Nietzsche problematizes the habit, excavates its lowly origin, and deconstructs its supposed universality. Through the forward approach of creative hermeneutics, he overcomes and reinterprets them out of their origins, experiments with difference and multiplicity, and engages in an ongoing critique to open up new perspectives. (shrink)

Taoist thinkers interpret existence as a continuous process. The source of changes is not an external force, but a tendency for transformation inherent in the Universe. In the world limited by space, time, and causation, in the world of distinctions and oppositions, Taoist practitioners achieve freedom of the mind and go beyond such a distinction. A new worldview without preferences towards any binary opposition is formed. Taoists obtain true knowledge of the world and develop complete awareness of infinity and diversity (...) of life. This paper aims to analyze the key concepts of Taoism. (shrink)

Volume 11, Issue 1, March 2019, Page 68-83.

An understanding of the roles and representations of women in classical Chinese philosophy is here derived from central texts such as the Analects, the Lienu Zhuan, and the I Ching. We argue that the roles of women during the classical period of Chinese philosophy tended to be as part of the “inner,” working domestically as a housewife and mother. This will be shown from three passages from the Analects. Women were represented as submissive and passive, as with the qualities ascribed (...) to yin energy, and therefore as rightfully subordinate to men. However, despite representations of women in philosophy being thus at this time, there were exceptions, specific women who could take a male “outer” political role. The story of Ling Liang from the Lienu Zhuan suggests that although women being involved in “outer” affairs was looked down on, there were still women who would be and who would occasionally get praised for doing so. This shows that it was realised, explicitly or otherwise, that women were capable of taking those roles, but also that they were not allowed to take such roles at that time. (shrink)