The Meaning of ‘Good’ and the Possibility of Value

Philosophical Studies - Moore held that to call something good is to ascribe a property to it. But he denied that the property could be expressed in non-evaluative terms. Can one accept this view...     

Making Sense of the Hands and Mouth: The Role of “Secondary” Cues to Meaning in British Sign Language and English

Successful face-to-face communication involves multiple channels, notably hand gestures in addition to speech for spoken language, and mouth patterns in addition to manual signs for sign language. In four experiments, we assess the extent to which comprehenders of British Sign Language (BSL) and English rely, respectively, on cues from the hands and the mouth in accessing meaning. We created congruent and incongruent combinations of BSL manual signs and mouthings and English speech and gesture by video manipulation and asked participants to carry out a picture-matching task. When participants were instructed to pay attention only to the primary channel, incongruent “secondary” cues still affected performance, showing that these are reliably used for comprehension. When both cues were relevant, the languages diverged: Hand gestures continued to be used in English, but mouth movements did not in BSL. Moreover, non-fluent speakers and signers varied in the use of these cues: Gestures were found to be more important for non-native than native speakers; mouth movements were found to be less important for non-fluent signers. We discuss the results in terms of the information provided by different communicative channels, which combine to provide meaningful information.     

The Principle of Production and a Critique of Metaphysics： From the Perspective of Theory of Baudrillard

In this article, I discuss Baudrillard＇s critique of metaphysics based on his work The Mirror of Production, in which he stresses the principle of production--i.e., dichotomy and derivation. In the development of classical German philosophy, the principle of production was speculatively established, first as Descartes＇ cogito, then as Fichte＇s Tathandlung, and finally as Hegel＇s labor, and grew to be a major principle of modem metaphysics. At the article＇s conclusion, the meaning of Symbolic Exchange--Baudrillard＇s utopian condition lying beyond the principle of production--will be discussed.     

＂I Effaced Myself＂ and ＂The Disappearance of the Subject＂： A Comparison between Zhuangzi and Jean Baudrillard＇s Anti-Subjectivism

In the chapter ＂The Adjustment of Controversies＂ in his eponymous work, Zhuangzi has the character Nanguo Ziqi declare ＂I effaced myself,＂ thereby holding that one can return to the state of naturalness only after breaking with the ＂self＂ that is in opposition to ＂objects,＂ abandoning his subject-object standpoint and entering a state of ＂effacement＂ wherein one fuses with the Dao. Coincidently, the French philosopher Jean Baudrillard also repeatedly stresses the ＂disappearance of the subject＂ in his later philosophy, trying to dissolve subject-centrism by means of a counterattack by the object wherein its logic would entrap the subject. Although they lived in different times, both Zhuangzi and Baudrillard note the same human predicament--the situation wherein the ＂I as subject＂ constantly obscures the ＂real I.＂ Their resolutions of the predicament are similar： both put their hopes in the dissolution of the ＂I＂ or self in subject-object relations, with Zhuangzi declaring ＂I effaced myself＇ and Baudrillard mooting the ＂disappearance of the subject.＂ They differ, however, on how to dissolve the ＂I＂ （myself）. Briefly, Zhuangzi advocates ＂effacing myself through the Dao,＂ that is, quitting one＇s ＂fixed mindset＂ and ＂egoism＂ and returning to the Dao by means of ＂forgetting＂ or ＂effacing＂; Baudrillard, on the other hand, proposes to ＂efface oneself through the object,＂ i.e., replace the supremacy of the subject with that of the object. Baudrillard＇s theory has often been criticized as pataphysics because of its nihilism without transcendence; in contrast, Zhuangzi＇s view, which construes the whole world as the unfolding of the Dao, seems more thought-provoking.     

The Inescapability of Ethics and the Impossibility of “Anything Goes”: A Constructivist Model of Ethical Meaning Making

A constructivist model of ethical meaning making is developed. The effort begins by distinguishing three versions of constructivist theory—personal construct psychology, radical constructivism, and social constructionism. Then, the following four premises of an integrated constructivist perspective are presented: (a) People are informationally closed systems, (b) people are active meaning makers, (c) people are social beings, and (d) people construe epistemologically and ontologically. These premises are used to examine and counter criticisms that portray constructivism as endorsing an “anything goes” relativism. This clears a space for the development of a constructivist model of ethical meaning making, outlined in the final section of the article. This model is rooted in personal construct psychology, but is also influenced by radical constructivism and social constructionism.     

The Meaning of Prakṛti in the Yogasūtra and Vyāsabhāṣya

It is a common mistake, especially, perhaps, among students of the religions and philosophies of India, to assume that the word prak?ti, best known as the ultimate material principle in the Sā?khya and Yoga systems of religious thought, the material cause of the world in Hindu theologies and, as such, an epithet of the goddesses in Hinduism, always refers to an ultimate principle. Even in Sā?khya and Yoga texts the word prak?ti is used in various ways. Prak?ti does not always refer to the ultimate principle. Translators often leave the word prak?ti untranslated and mislead the reader to assume that the ultimate principle is referred to, when it is not. This article discusses the use of prak?ti in the Sā?khya-Yoga texts the Yogasūtra and the Vyāsabhā?ya and criticises some translation practices.     

“It's the Day-to-Day Living That Matters”: The Meaning and Process of Community in the Lives of a Couple with Significant Psychiatric Disabilities

This study attempts to define and describe the experience and process of community and community participation using a qualitative case study of a couple labeled with significant psychiatric disabilities. Findings indicate that important influences on perceptions and the process of community belonging include (a) the opportunity to personally define the meaning, limitations, and level of care associated with receiving a psychiatric label; (b) a reciprocal, central relationship; and (c) recognized opportunities for intentional participation in and access to meaningful relationships with other community members, including in the role of coworker or colleague.     

The Meaning of Xing 形and Moral Transformation in Wuxing

The popular reading of xing yu nei 形於內 (being actualized from the internal) in Wuxing creates a predicament in the understanding of “xing 行 (behaviors)” which is not xing yu nei. As stated in Wuxing and other early Confucian texts, including The Doctrine of the Mean, The Great Learning, the Mencius and Xunzi, xing 形 is a process involving multidimensional content including not only deliberated decisions and actions, but also attitudes, facial expressions, and even the charisma that possesses power to transform the world. Xing 形 always operates in an effortless natural style, rather than under cognitive control. Xing yu nei signifies that virtues are possessed to a perfectly deep degree. Therefore, “not xing yu nei” does not mean that “behaviors” are forced by external pressure and thus hypocritical, but rather that although they also originate from internal virtues, the virtues in this case are not deep enough to enable multidimensional and natural manifestations. Xing 行, representing the way of the “human,” is the approach to and is on a continuum with “de zhi xing 德之行 (the behavior of Virtue),” which matches the way of Heaven. Shendu 慎 獨requires paying close attention to and regulating the intentions and emotions emerging at the heart/mind, which is the fundamental work when making the effort of “xing” towards “de zhi xing.”     

A Zero-Relationship Justification of Rights： A Contractual Approach Based on Rawls＇ Device of the ＂Original Position＂

In contemporary moral and political philosophy, there are two leading approaches to the justification of rights. These could be broadly identified as deontological theories and consequential theories. These two schools of theories each have their own strengths and weakness, while there is also a third contractual approach that is under represented. Because Rawls＇ and Scanlon＇s well-known contractual theories are designed for purposes other than the justification of rights, the purpose of this paper is to establish a principle of rights on the basis of Rawls＇ justification device of the ＂original position.＂ First, it supplies a criterion based on human conduct or action. Second, based on this account of human conduct, different types of relationships are constructed and presented to the parties in the ＂original position.＂ Third, it will show that the parties in the ＂original position＂ would choose one of these relationships as the principle of rights. Finally, Rawls＇ first principle of justice will be reformulated. The procedure of choosing a principle of rights in this paper could also be viewed as a demonstration that, when properly situated and motivated, human beings exhibit their potential as rational beings.     

Conjunctions and/or Disjunctions： Radical Empiricism in the History of Philosophy

William James challenged the traditions of British Empiricism （Hume） on one hand and German Idealism （Kant and Hegel） on the other. James＇ ＂Radical Empiricism＂ is a via media （＂middle road＂） between these divergent positions. His central points of contention are the ontological status of relationships and the correct analysis of experience. British Empiricism leaves us with a world of separate, particular facts, based on atomic sense impressions. Idealists, on the other hand, claim that all worldly phenomena are conjoined by one rational principle. According to James＇ account, neither side recognizes that both conjunctive and disjunctive relations are integral to experience. Furthermore, James＇ critique proved to influence A. N. Whitehead＇s philosophy of experience and orientation toward Hume and Kant. This essay situates James＇ philosophy in this polemical and historical context.     

The Art of Aidagara: Ethics,Aesthetics, and the Quest for an Ontology of Social Existence in Watsuji Tetsurō's Rinrigaku

This paper provides an analysis of the key term aidagara (‘betweenness’) in the philosophical ethics of Watsuji Tetsurō (1889–1960), in response to and in light of the recent movement in Japanese Buddhist studies known as ‘Critical Buddhism’. The Critical Buddhist call for a turn away from ‘topical’ or intuitionist thinking and towards (properly Buddhist) ‘critical’ thinking, while problematic in its bipolarity, raises the important issue of the place of ‘reason’ vs ‘intuition’ in Japanese Buddhist ethics. In this paper, a comparison of Watsuji's ‘ontological quest’ with that of Martin Heidegger (1889–1976), Watsuji's primary Western source and foil, is followed by an evaluation of a corresponding search for an ‘ontology of social existence’ undertaken by Tanabe Hajime (1885–1962). Ultimately, the philosophico-religious writings of Watsuji Tetsurō allow for the ‘return’ of aesthesis as a modality of social being that is truly dimensionalized, and thus falls prey neither to the verticality of topicalism nor the limiting objectivity of criticalism.     

The Intersubjective Psychobiology of Human Meaning: Learning of Culture Depends on Interest for Co-Operative Practical Work–and Affection for the Joyful Art of Good Company

Cultures depend on a ceaseless, highly creative learning process, which is not just an acquiring of information transmitted by instructing the young. It is motivated by an innate human talent for companionship in experience, which is mediated by an intersubjective transfer of intentions, interests, and feeling in conversations of rhythmic motor activity. All achievements of technique and art depend upon the affections and shared enthusiasms of interpersonal relationships. Research on how infants communicate with parents has revealed the natural process by which this learning grows and how it may recover from traumatic events. Brain science confirms that the proprio-ceptive regulations of intentions can be shared by sympathetic “altero-ception,” so that creative actions and experiences may be cooperative. Both language and rational thought rest upon this dynamic intersubjective coordination of conscious activity. Individual personalities and self-consciousness grow in relationships and come to recognize traditional beliefs and practices of the community.     

On the Constitution and the True Aim of The Joy of Heaven and Non-Speech： A Reinterpretation of the Debate at the Dam over the Hao River

The essay starts by questioning how the debate at the dam over the Hao River between Zhuang Zi and Hui Zi arose. It describes the source of ideas that led Zhuang Zi to speak on the enjoyment of the fish (yuzhile 鱼之乐) and points out that the meaning of the debate rests in bringing about the emergence of the true subject of “enjoyment.” It highlights this meaning by analyzing the essential content and value orientation of Zhuang Zi’s ideas on the joy of heaven (tian le 天乐) and perfect enjoyment (zhile 至乐). Following up on this thread, the essay goes further to analyze the true meaning of Zhuang Zi’s theory concerning the “great speech” of “non-speaking.” This essay holds that the debate is a parable, an external representation that unfolds an internal tension between two different levels contained within Zhuang Zi’s thought, rather than simply a debate between these two thinkers.     

Introduction to the Special Theme on ＂Philosophy of Language,Chinese Language,and Chinese Philosophy＂

This special theme section concerns ＂Philosophy of language, Chinese language, and Chinese philosophy,＂ presenting （with its own distinct focus） the general theme of an ongoing international collective research project, ＂Philosophical Issues concerning Chinese Language and Development of Contemporary Philosophy of Language,＂ the initial results of which are presented in the four articles here.     

Warren Zevon’s <Emphasis Type="Italic">The Wind</Emphasis> and Ecclesiastes: Searching for Meaning at the Threshold of Death

Telling one's story itself brings purpose to ones life, and it is an essential part of coming to grips with death. The book of Ecclesiastes and Warren Zevon’s album The Wind express the hope for social immortality rather than an actual afterlife. Both of them are suffused with a sense of death-awareness, although their location in time and place and the genre of their expressions are quite different. By looking closely at these texts, one is able to ascertain certain aspects of life review which are necessary for wholeness and completion. Hospice Chaplain CHRISTUS VNA Hospice and Palliative Care, 4415 Centerview, San Antonio, TX 78228, USA. Reverend Philip Browning Helsel is a hospice chaplain at CHRISTUS Hospice in San Antontio. He received his Master of Divinity from Princeton Theological Seminary and Clinical Pastoral Education units from Yuma Regional Medical Center in Yuma, AZ, and is an ordained minister in the Church of God (Anderson, IN). He has been a chaplain in psychiatric and general hospital settings. Past publications include articles in Pastoral Psychology and Presence, the Journal of Spiritual Directors International. He is working on a book about the life review process in literature and music, and applying for membership in the Association of Professional Chaplains.