Ontogenesis and Phylogenesis in the Analysis of Chinese Classifiers： Remarks on Philosophical Method

Philosophical analysis is commonly assumed to involve decomposing the meaning of a sentence or an expression into a set of conceptually basic constituent parts. This essay challenges this traditional view by examining the potential semantic roles that classifier phrases play in Chinese. It is suggested that the conceptual resources necessary for justifying claims about the semantical status of natural language classifier phrases should be informed in part by methods that accommodate ontogenic and evolutionary contexts. Evidence is provided for the view that many Chinese classifiers （but not all） are features regimented in the grammar of Chinese that have no functional role in normal adult communication, but which play an ontogenetic role in the child＇s development of linguistic competency. Furthermore, it is suggested that this ontogenetic role has features in common with the phylogenetic processes by which Chinese or its classical variants came about, as a later product of mechanisms that evolved in the species in accordance with varying demands for successful communication.     

Walter Sinnott-Armstrong,Moral Psychology Volume 4： Free Will and Moral Responsibility

This book is the fourth volume of a series on moral psychology edited by philosopher Walter Sinnott-Armstrong. Each of these volumes is organized in debate format, with ten or so main essays each followed by responses from two critics, with an opportunity for the author of the main essay to make a final reply.The present volume takes on the question of free will and moral responsibility, and addresses the question of what implications recent discoveries in neuroscience and social psychology have for our traditional notions of moral and legal responsibility, as well as for popular and philosophical notions of free will. Given the constant barrage of media coverage of scientists declaring that science has now proven that free will is an illusion, and even that morality itself is an illusion, this volume covers a topic that is timely, relevant, and important.     

Plato on Necessity and Disorder

In the Timaeus, Plato makes a distinction between reason and necessity. This distinction is often accounted for as a distinction between two types of causation： purpose oriented causation and mechanistic causation. While reason is associated with the soul and taken to bring about its effects with the good and the beautiful as the end, necessity is understood in terms of a set of natural laws pertaining to material things. In this paper I shall suggest that there are reasons to reconsider the latter part of this account and argue for a non-mechanistic understanding of necessity. I will first outline how the notion of necessity is introduced in the dialogue. Next I will show how a mechanistic account of necessity fails to capture Plato＇s purpose of treating it as a causal factor; and, finally, I will argue that this purpose is better understood as an attempt, on Plato＇s part, to account for the causal origin of disorder and irrationality, an origin articulated in terms of a pre-cosmic situation and the notoriously difficult notion of the third kind.     

BOOK REVIEW——Brook Ziporyn,Ironies of Oneness and Difference： Coherence in Early Chinese Thought

If there is one thread running through the history of Chinese philosophy, Ziporyn would identify it as the concept of ＂coherence.＂ It is no exaggeration to say that Ironies of Oneness and Difference is a gronndbreaking work, in which Ziporyn makes a case for the primacy of coherence in Chinese ontology. This is the first installment of a two part study. The second volume, Beyond Oneness and Difference.＂ Li and Coherence in Chinese Buddhist Thought and Its Antecedents, examines explicit articulations of the concept li ~, traditionally translated as ＂principle,＂ ＂reason,＂ or ＂pattern,＂ but which he argues should be understood as a form of coherence. The first volume examines the discourses in pre-Qin texts that prefigure its development. Ziporyn attempts to plot continuities of meaning and usage over time that may be interpreted as stages in the emergence of an explicit concept of li. He makes his case with impeccable sinological scholarship, extensive familiarity with the relevant texts, and mastery of philosophical concepts, discourses, and methodologies.     

Habitual Learning as Being-in-the-World: On Merleau-Ponty and the Experience of Learning

In Phenomenology of Perception,both intellectualism and empiricism were blamed for not grasping consciousness in the act of learning.This was,Merleau-Ponty thought,due to an objective volatilizing of the subjective role of the lived body in perception.In order to overcome the difficulties in the tradition of learning and the philosophy of consciousness,Merleau-Ponty's next important step was to take maximal grip as a central case of learning.To him,learning as being-in-the-world,basically has to be sketched out in embodied and socially contextualized situations.Drawing upon this asymmetrical identity from Merleau-Ponty,our argument in this paper is that leaming is best understood as a phenomenon that involves the leamer's engagement with the world and her intention to make sense of its structures.A new perspective is thus employed to present learning as an embodied and socially embedded phenomenon,which is always projected by habitual experience and involves transcendence.These characteristics of learning are brought together in an integral and comprehensive way and have relevance to studies of learning in institutions and in daily experience.     

CHEN Yun The Spirit of the Doctrine of Mean

The Spirit of the Doctrine of Mean,which comes after The Predicament of the Consciousness of Modernity in China,is a masterpiece from Professor Chen Yun 陳贇.No doubt,this book displays Chen's concern for the predicament of Chinese thought.Indeed,one of the biggest questions in the book comes down to the following:what actually makes China depart from its own tradition? To some extent,it is this departure that brings about the predicament of Chinese thought.The work,in this sense,is not only a profound reflection on that predicament,but also an attempt to find a proper way out of it.     

Does Wittgenstein Actually Undermine the Foundation of Artificial Intelligence?

Wittgenstein is widely viewed as a potential critic of a key philosophical assumption of the Strong Artificial Intelligence (AI) thesis,namely,that it is in principle possible to build a programmed machine which can achieve real intelligence.Stuart Shanker has provided the most systematic reconstruction of the Wittgensteinian argument against AI,building on Wittgenstein's own statements,the "rule-following" feature of language-games,and the putative alliance between AI and psychologism.This article will attempt to refute this reconstruction and its constituent arguments,thereby paving the way for a new and amicable rather than agonistic conception of the Wittgensteinian position on AI.     

The Philosophy of "Naturalness" in the Laozi and Its Value For Contemporary Society

This article aims to show that the concept of "naturalness" in the Laozi is able to provide cultural guidance concerning values for contemporary social development.Specifically,the Laozi's concept of "naturalness"—manifested in the text's exhortation to "honor the dao and exalt the de" and its statement that "the dao models itself on naturalness"—has profound ontological,political and social implications concerning "naturalness" that are strongly expressed through a variety of propositions including "achieving all through non-action" and "downsizing the state and simplifying the people." With respect to the question about individuals living a life of appropriateness and establishing their destiny,the Laozi emphasizes such cultivation methods as "sticking to simplicity and authenticity" and "watching in quietude and observing in depth,"which are also infused with the conception of "naturalness," which stresses the notion that understanding the harmony between man and nature can provide useful lessons for the development of contemporary human society.     

BOOK REVIEWS

Hao Changchi, Politics and Human Beings. Three Dimensions in Pre-Qin Political Philosophy,政治与人：先秦政治哲学的三个维度.. Beijing： Zhongguo Zhengfa Daxue Chubanshe, 2012, 337pp. ISBN： 9787562043959. Hao Changchi, a leading thinker on political philosophy, takes on a thorough research project exploring Pre-Qin political philosophy and its enlightenment in this book, deviating from the usual route of emphasizing the separation of individual and public realms and centering only on freedom and equality. As the book＇s title suggests, the core issue is the relationship between human nature and political existence. Many people might define politics as an outcome of interest conflicts and negotiations, but this view overlooks the existence of concrete people. Hence, the author proposes a wholly new understanding of ＂political nature,＂ which is supposed to embody an individual＇s moral and religious life. Thus, politics is envisaged as consisting of three dimensions, and this is especially true in Pre-Qin political philosophy. According to Hao, the earliest form of politics in ancient China was an entirety composed of heavenly will, universal love and benefit for the whole world, which shaped people into three dimensions （4）. Later, the three dimensions were reduced to two, namely loyalty and filial piety, when it comes to Confucian philosophy.     

On Confucian Political Philosophy and Its Theory of Justice

Traditional Confucian political culture (including its concepts, systems, practices and folk customs) has a legacy that deserves careful reconsideration today. Its theories, institutions, and practices address the source, legitimacy, division and balance, and restriction of political power. Confucian politics is a type of “moral politics” which sticks to what ought to be and what is justifiable, and holds that political power comes from Heaven, mandate of Heaven or Dao of Heaven, which implies that justification and standards rest with the people referring to scholars peasants, workers and merchants. This type of justification is rooted in the public space and the autonomous strength of the people, and it finds guidance in the involvement, supervision, and criticism of the class of scholar-bureaucrats (shi 士). In this article, Western political philosophy will be taken as a frame of reference for evaluating Confucian conception of justice as well as Confucian ideas of distribution, fairness of opportunity, caring kindness for “the least advantaged,” and institutional construction. It will argue that the leading characteristic of Confucian political theory is that of “substantive justice.”     

Growth,Experience and Nature in Dewey's Philosophy and Chinese Philosophy

Growth is an important concept in Dewey's philosophy,and,indeed,its ultimate focus.It is not,however,an easy task to posit growth as an ethical ideal,for here Dewey immediately faces a metaphysical dilemma:whether to offer us an objective standard of growth,which becomes a type of absolutism,or to inevitably fall into relativism.This paper explores how Dewey avoids this dilemma with his concept of experience,which is interrogated through the relationship between human beings and nature.Still,human growth in nature involves the cultivation of virtuosities (de德) in accordance with the rhythm of nature,and requires a completely different way of life other than our technological one.For this reason,I use Chinese philosophy,specifically ideas from the Yijing,to show how growth can be illustrated through the interaction between humans and the natural world.     

Chinese Religiosity and Chinese Science of Nature

Fung Yu-lan has suggested that Chinese philosophers have been unreceptive to modern science. This suggestion, however, has not been substantiated. This essay is an attempt to provide a justification of Fung＇s assertion through an existential analysis of the Chinese concepts of nature. The essay will examine Chinese existential concerns prevailing in Daoism and Confucianism, and these systems＇ distaste for the type of scientific study which has become prevalent in the modern world. I also intend to defend the claim that the ultimate concern of the Zhuangzi and the Zhongyong is completely contrary to the one that sustains modern science. A brief comparative discussion between Xu Guangqi and Galileo Galilei will be used to support this claim. My discussion will raise the contention that, to have a better understanding of the development of modern science in China, we have to understand the attitude toward religion that has underpinned modern science.     

Love and the Paradoxes of Unity: Zhu Xi's Debate with Followers of Cheng Hao over "Perceptual Oneness"

At the end of the twentieth century,there was a trend in Chinese literature towards characterizing Chinese culture as the "unity of Tian (Heaven) and humanity天人合一.” Rather than arguing against such a view,I present in this paper a series of debates over the paradoxes within the concept of unity as well as various notions of love,hoping to demonstrate the depth and complexity of this seemingly simple and dogmatic dictum so that those who cite it can be alert to its potential intricacies.I will discuss three elements which threaten to render the pursuit of oneness an impossible project:(1) the relation between naming and the named,which makes any conceptual attempt to attain oneness an infinite regress,as can be seen in Zhuangzi's莊子 argument against Hui Shi's惠施 oneness;(2) the gap between contemplation and practice,as can be seen in the contrast between Zhang Zai's張載 contemplative oneness and Cheng Hao's程顥 perceptual oneness;and (3) the self-bifurcating attentive acts of the heart-mind,which render any conscious endeavor to attain oneness a self-defeating project.Unlike Cheng Hao's emphasis on the subjective experience of perceptual oneness,his followers posit its underlying metaphysical substance as qi or xing (nature) and believe that moral self-cultivation should start from a metaphysical insight into this substance.Zhu Xi 朱熹 rejects the approach of grounding ethics on metaphysics and argues that love is not based on the notion of unity in terms of qi.He sees the ultimate comprehension of unity rather as a "metaphysical promise," a goal to be attained by following the Confucian Way of selfcultivation,which starts simply from reflection and practice on things near at hand.     

The Role Dilemma in Early Confucianism

Recently, Sean Cordell has raised a problem for Aristotelians who seriously consider social roles: When the demands of the role conflict with the demands of morality, which norms ought one follow? However, this problem, which I call the role dilemma, is not specific to Aristotelians. Classical Confucians face a similar problem. How do Confucians resolve conflicts between the demands of humaneness (ren 仁) and the demands of social roles and the social norms (li 礼) that govern these roles? Confucians who favor humaneness, maintaining that other demands are defeasible, offer an externalism about roles. This response is similar to the Aristotelian argument that the demands of human excellence trump other demands. Consequently, Confucian externalism collapses into a virtue ethic. Confucians who favor the demands of li offer an internalism about roles. However, internalism is undesirable because it implies relativism and condones oppressive social institutions. The Confucian role ethicist must offer a tenable solution that steers clear of the pitfalls of both externalism and internalism. Although I do not advance a solution here, I believe a tenable alternative exists. The goals of this paper, instead, are to demonstrate that classical Confucians face the role dilemma and to initiate a discussion about the theoretical apparatus required of Confucian role ethics in order to distinguish it from other ethical theories. I conclude with some programmatic remarks about additional questions and problems that ought to be addressed.     

The Symbolism of the Body in Daoism

The body is the center of Daoist practice.In addition to being the carrier of feelings,experiences,and actions,it also plays a major role in the construction and interpretation of religious meanings.What is important here is how it serves as the starting point and springboard for practitioners seeking either to obtain the ideal state of being or acquire transcendent powers.This article explores the formation of the body as a symbol in Daoism,and analyzes its corresponding implications.I attempt to do this through a close textual reading of Daoist texts and a critical review of previous academic work on the Daoist conception of body.Within Daoism,the body is neither some physical object,nor a spirit-flesh hybrid that is the subject of theological reflection.It is the vehicle to immortality,and is in itself a small pantheon to be discovered and promoted.As such,it is an open and rich symbol that both generates and integrates meanings on different levels.The symbol of the body not only brings together diverse meanings,but it also provides a conduit through which these meanings are expressed.After taking on religious meaning,the body comes to actualize its potentiality through Daoist practice and cultivation.     

The Earth Garden: Going Back or Going Forward to Nature?

Against the background of a short meditation on the contrasting ways in which landscape has been represented and idealized in Eastern and Western painting traditions,the article will try to show,using some striking examples,that the development of landscape painting in the last two centuries reflects the changing relationship of humanity and nature,leading in both the East and in the West to either the expression of a nostalgic longing for nature to be back as it once was,or to a gloomy expression of the vanishing of nature amidst the modern,technological world.Connecting to both the concept of "harmony," which is a key concept in Eastern aesthetics,and to some recent reflections in Western philosophy on the relationship of nature and technology,a post-nostalgic conception of nature and natural beauty is defended,in which nature and technology are no longer seen as opposing categories,but rather as poles that are intertwined in an ever-lasting process of co-evolution.It is argued that we should not so much strive to go "back to nature," but rather to go "forward to nature" and establish a new harmony between human and non-human nature and technology.The article ends with some reflections on the role artists and aestheticians may play in this transformation.     

中国逻辑史的五个问题(英文)

This journal issue does not stand on its own. A number of projects are under way that aim at bringing together scholars in the history of Chinese logic and working logicians interested in learning more about this fascinating alternative tradition.One such project is a forthcoming book called Five Questions on History of Chinese Logic,