This paper introduces three new criteria that a theory of personal identity ought to satisfy: (1) material holism, (2) narrative unity, and (3) narrative integrity. Material holism guards against the undesirable consequence of positing the person as part and existentially distinct from the organismal whole, of which it is dependent and interconnected. Narrative unity ensures that continuity between the beginning, middle, and end of a human life is sufficiently accounted for. Narrative integrity secures fidelity and congruence between each part and (...) the whole, the whole to each part. Jeff McMahan’s Embodied Mind Account (EM) fails to satisfy each of these. On McMahan’s account, human persons and human organisms are distinct entities, human persons come into existence after its human organism, and human persons may go out of existence before their human organism. Moreover, fetuses, infants, the congenitally severely cognitively impaired, those with severe dementia, and the comatose are non-persons. A theory of personal identity that incorporates holism and narrative can provide a better explanation of human existence, life and death, and the identity paradox of dicephalic twins. If accepted, EM must either be rejected or ameliorated, and the new criteria ought to be incorporated in contemporary research of personal identity. (shrink)

This thesis presents an interpretation of David Hume’s essay ‘Of the Standard of Taste’. The most distinguishing feature of this interpretation is the emphasis placed on the significance of Hume’s general philosophical position in a faithful reading of this philosophical classic. The success of this interpretation will show that Hume’s essay should be read as an integral part of his system of philosophy. There are three parts in this thesis. The first part is an overview of some key aspects of (...) Hume’s philosophy which are relevant to my interpretation. Unlike many contemporary philosophers in the analytic tradition, Hume is a systematic thinker. A faithful reading of his works should take his general philosophical framework seriously. Therefore, this overview of his system serves as the general background of the next two parts. The second part is a discussion of Hume’s aesthetic thought. More specifically, it provides an exposition of his view on beauty and judgements of beauty. This part completes the stage-setting for the development of my interpretation, by helping the reader form a more specific conceptual framework for understanding Hume’s essay. The third part develops an interpretation of ‘Of the Standard of Taste’ according to what has been provided in the previous two parts. It starts with an outline of the essay, which indicates Hume’s aim in writing it. After that, a few sections are devoted to some central elements of the essay. The last section of this part discusses four controversies concerning Hume’s essay. These discussions establish the strength of this interpretation, or at least, the fruitful prospect of an interpretative project that integrates Hume’s essay into his whole system. (shrink)

This dissertation aims to revive wave theory in the philosophy of sound. Wave theory identifies sounds with compression waves. Despite its wide acceptance in the scientific community as the default position, many philosophers have rejected wave theory and opted for different versions of distal theory instead. According to this current majority view, a sound has its stationary location at its source. I argue against this and other alternative philosophical theories of sound and develop wave theory into a more defensible form. (...) Philosophers of sound tend to emphasise how sounds are experienced to be in their arguments. Most often, it is assumed that that which appears to be a distally located bearer of auditory properties in an auditory experience is a sound. Chapter 1 argues that if this distal entity is the sound source instead, many of the existing theories of sound will be severely affected. Chapter 2 discusses auditory perception and criticises the common assumption that we hear non-sound entities in virtue of hearing sounds. I show that this assumption begs the question against certain theories of sound and that the contrary view that sound sources can be directly heard is more plausible. If sound sources can be directly heard, then features commonly attributed to sounds based on auditory experiences might rather be features of sound sources. I examine eight of such features in Chapter 3. Only four of them survive. Chapters 4 and 5 review the existing theories of sound. After a taxonomy of existing theories of sound, each theory is criticised one-by-one. Some of them are problematic precisely because they rely on the implausible assumption that that which appears to be distally located in an auditory experience is a sound rather than a sound source. Lastly, Chapter 6 focuses on wave theory. It begins with two positive arguments for wave theory in general, followed by my replies to two common objections in the literature. I then move on to develop my version of wave theory. There are two core aspects of my view. The first one is a metaphysics of compression waves; the second is an account of what it is to hear compression waves. After comparing my view with a similar theory, I demonstrate the explanatory power of my view in two steps. First, the eight commonly accepted features of sounds examined in Chapter 3 are revisited. It turns out that my view can accommodate all of them. Second, explanations for four special sound-related phenomena are offered at the end of the chapter. I conclude in the last chapter with the suggestion that, as a philosopher, the best way to defend wave theory is to offer a better understanding of auditory perception which explains how compression waves are experienced. (shrink)

I apply the Buddhist and Chinese religious understandings of miracles as natural events to a contemporary Chinese American religious healer who employs Buddhist spells, qigong, and a range of Chinese medical arts to successfully treat conditions such as a golf-ball-sized cancerous tumor, a balance and memory disorder, and stroke-induced facial hemiparesis. In doing so, I build upon the work of anthropologists and historians to do comparative philosophy on the theoretical categories of and boundaries among miracles, the natural, the supernatural, healing, (...) and religion. I engage with Morton Klass’ point on the ethnocentric presuppositions of such categories; Susan Sered’s attention to the political nature of strict binaries as opposed to more flexible continuums; Robert Campany’s distinction between ontological and epistemological miracles, where the latter uncovers the hidden wonders in the natural world; and Helen Tilley’s polyglot therapeutics, which are marked by oscillation between, and the simultaneous holding of, contradictory or incommensurable ontologies. I argue that the category of natural miracle allows reimagining of the above categories and their neat delineations. (shrink)

Today it is commonly believed that capitalism is driven by greed. However, greed is condemned by various religious traditions. In this paper we compare how Mahatma Gandhi, a Hindu, and Michael Novak, a Catholic, see the possibilities of engaging in competitive business practice without the motive of greed. This discussion suggests a need to distinguish greed from self-interest. We therefore analyze whether it makes a difference in moral evaluation to claim that the real driving force of capitalism is self-interest but (...) not greed. Our analysis makes use of the rational-care theory of self-interest developed by Stephen Darwall, the discussion of which has been absent in the business ethics literature. Our conclusion is that there is a quantitative but not qualitative difference between the two. (shrink)

Upāya-kauśalya has been examined as a hermeneutical device, a Mahāyānic innovation, and a philosophy of practice. Although the paternalism of upāya-kauśalya employed in the Lotus Sūtra has been analyzed, there is little attention paid to bringing these ethical implications into a practical context. There is a tension between the motivation, even obligation, to help, and the potential dangers of projecting or imposing one’s conception of what is best for others or how best to help. I examine this issue through various (...) parables. I argue that ordinary people can use upāya-kauśalya and that the ethical implications of upāya-kauśalya involve closing two different gaps in knowledge. This has potential applications not just for individuals, but also for organizations like NPOs or NGOs that try to assist large communities. (shrink)

He (和), or harmony, has traditionally been a central concept in Chinese thought, and to this day continues to shape the way in which people in China and East Asia think about ethics and politics. Yet, there is no systematic and comprehensive introduction of harmony as has been variously articulated in different Chinese schools. This edited volume aims to fill this gap. The individual contributions elaborate the conceptions of harmony as these were exemplified in central Chinese schools of thought, including (...) Daoism, Confucianism, Legalism, Mohism, Buddhism, and trace their impact on contemporary Chinese philosophy. The volume explores the various meanings and implications of harmony so as to consider its relevance as a value and virtue in the modern world. It provides an accessible but substantial introductory work for readers interested in learning about pertinent core concepts and theories in Chinese thought, as well as engages specialists in Chinese philosophy by explicating its implications for ethical, political, epistemological, and metaphysical reflection as the basic point of reference. (shrink)

Worldwide populations are aging with economic development as a result of public health initiatives and advances in therapeutic discoveries. Since 1850, life expectancy has advanced by 1 year for every four. Accompanying this change is the rapid development of anti‐aging science. There are three schools of thought in the field of aging science. One perspective is the life course approach, which considers that aging is a good and natural process to be embraced as a necessary and positive aspect of life, (...) where the aim is to improve the quality of existing lifespan and “compress” morbidity. Another view is that aging is undesirable, and that rejuvenation and indeed immortality are possible since the biological basis of aging is understood, and therefore, strategies are possible for engineering negligible senescence. Finally, a hybrid approach is that life span can be extended by anti‐aging medicines but with uncertain effects on health. While these advances offer much promise, the ethical perspectives are seldom discussed in cross‐disciplinary settings. This article discusses some of the key ethical issues arising from recent advances in biogerontology. (shrink)

This book, the fruition of twenty years of research and writing about phenomenology, carefully and insightfully traces the complex historical relations between phenomenology and non-Western thought over the last century. It also offers a critical diagnosis of the contemporary impediments to, and possibilities for, intercultural philosophy...