Hay’s Buddhist philosophy of gestural language

The central role of gestural language in Buddhism is widely acknowledged, as in the story of the Buddha pointing at the moon, the point being the student’s seeing beyond the finger (as object) to its gesture (as act). Gesture’s role in dance is similarly central, as noted by scholars in the emerging interdisciplinary field of dance studies. Unsurprisingly, then, the intersection of these two fields is well-populated, including the formal gestures (called “mudras”) Buddhism inherited from classical Indian dance, and the masked dance of the Mani Rimdu Festival. In this investigation, I will articulate a new Buddhist philosophy of gestural language, based on a new conception of emptiness that I locate in the work of contemporary U.S. choreographer Deborah Hay, as influenced by Nāgārjuna and Zen. And this, finally, suggests that contemporary Western philosophy should incorporate this compassion as a normative dimension to its own theorizing and practice.     

A new discourse on Xunzi��s philosophy of language

Xunzi’s philosophy of language was mainly unfolded through the “discrimination of ming 名 (names) and shi 实 (realities)” and the “discrimination of yan 言 (words) and yi 意 (meanings).” Particularly, the “discrimination of names and realities” was centered on the propositions that “realities are realized when their names are heard” and that “names are given to point up realities,” including the view on the essence of language such as “names expect to indicate realities” and “conventions established by usage,” the view of development of language such as “coming form the former usage and being newly established,” and the view of functions of language such as “discriminating superiority and inferiority and differentiating identities and differences”; while the “discrimination of words and meanings” mainly contained two aspects: One was that words could completely represent meanings while it could not do so on the other hand, and the other was that the Dao should be grasped through “an unoccupied, concentrated and quiet mind.” Xunzi’s philosophy of language stressed both language’s value attribute and its cognitive attribute, and it is the greatest achievement of pre-Qin dynasty’s philosophy of language.     

Frege’s philosophy of geometry

Synthese - In this paper, I critically discuss Frege’s philosophy of geometry with special emphasis on his position in The Foundations of Arithmetic of 1884. In Sect. 2, I argue that...     

Zhuangzi’s philosophy of thing

It is usually believed that the concept of ‘qiwu 齊物’ in the Zhuangzi means ‘equalizing things’. This reading of the Zhuangzi, however, presupposes that things are originally separated and exist independently. The equality of things is just a mental construct in a specific state of mind. In this paper, we will argue that this reading does not stand; what Zhuangzi does in the ‘Qiwulun 齊物論’is to examine how myriad things are created from the original oneness. According to Zhuangzi’s philosophy of thing, things are created by objectification through fact and value imposing. Oneness is therefore not a mere perspective but the condition for things being objectified. This understanding of the things’ being is comparable to Heidegger’s classification of thing and equipment, but it differs from Heidegger by its special implication on the Daoist liberation.     

The priority of “symbolism” over language in Cassirer’s philosophy

Synthese - This essay reconstructs the steps by which Cassirer moved from the philosophy of language in the early 1920s to his more general theory of symbolism. The linguistic turn in philosophy...     

Wittgenstein’s reconsideration of the transcendental problem

The transcendental problem that obsessed the great Western philosophers such as Kant and Husserl should be, according to Wittgenstein, conceived as a matter of understanding a process of reasoning in which a conclusion follows necessarily from stated rules. Once these rules, regarded as a priori categories by Kant and as eidos and eidetic relations by Husserl, are demonstrated to be no more than the language usages or rules of language-games related to our forms of life, Kant’s transcendental idealism and Husserl’s transcendental phenomenology no longer have a leg to stand on. Translated by Chen Xin and Zhang Qingxiong from Zhexue Yanjiu 哲学研究 (Philosophical Research), 2006, (10): 68–76     

Simple animals and complex biology: Von Uexküll’s two-fold influence on Cassirer’s philosophy

It is a well-known fact that Ernst Cassirer was inspired by his colleague, the biologist Jakob von Uexküll at the university of Hamburg. This paper claims this inspiration was double—affecting both Cassirer’s philosophical anthropology and Cassirer’s epistemology of biology, but in two rather different ways. Thus, the paper intends to shed light on a corner of the history of the development of German thought of the interwar period. It may also have an actual interest because both Cassirer and Uexküll enjoy, for the time being and each in their way, a renaissance, e.g. in the recent field of biosemiotics.     

On Simmel’s conception of philosophy

Over the past few decades, the work of Georg Simmel (1858–1918) has again become of interest. Its reception, however, has been fairly one-sided and selective, mostly because Simmel’s philosophy has been bypassed in favor of his sociological contributions. This article examines Simmel’s explicit reflections on the nature of philosophy. Simmel defines philosophy through three aspects which, according to him, are common to all philosophical schools. First, philosophical reasoning implies the effort to think without preconditions. Second, Simmel maintains that in contrast to other sciences, only philosophy is oriented toward constructing a general view of the world. Third, Simmel claims that philosophical work worthy of the name creates a sphere of a typical way of being in relation to world, a third sphere that is between the personal and the objective. According to Simmel, what has made philosophy’s eminent figures great is that they have advanced a type of thinking and developed it into a particularly interesting form, and this type can still correspond with the way we experience the world. It is significant that these three aspects through which Simmel defines philosophical activity emphasize the forms of questioning, not the contents or objects of thought. Still, he thinks that an interaction with concrete examples is always required in order to make philosophy a meaningful activity. This stance is reflected in the wide variety of topics studied by Simmel himself. In his last works Simmel began to emphasize another aspect of philosophy, its nature as a living movement of thought related to fundamental human limitedness: just as life itself ceaselessly reaches beyond its present form, so philosophy constantly strives to overcome the preconditions of thinking.

Early Wittgenstein’s Views on Ethics: Some Reflections

Journal of Indian Council of Philosophical Research - The paper undertakes an in-depth analysis of the early phase of Ludwig Wittgenstein’s writings in Notebooks (NB), Tractatus Logico...     

Wittgenstein’s challenge to enactivism

Many authors have identified a link between later Wittgenstein and enactivism. But few have also recognised how Wittgenstein may in fact challenge enactivist approaches. In this paper, I consider one such challenge. For example, Wittgenstein is well known for his discussion of seeing-as, most famously through his use of Jastrow’s ambiguous duck-rabbit picture. Seen one way, the picture looks like a duck. Seen another way, the picture looks like a rabbit. Drawing on some of Wittgenstein’s remarks about seeing-as, I show how Wittgenstein poses a challenge for proponents of Sensorimotor Enactivism, like O’Regan and Noë, namely to provide a sensorimotor framework within which seeing-as can be explained. I claim that if these proponents want to address this challenge, then they should endorse what I call Sensorimotor Identification, according to which visual experiences can be identified with what agents do.

     

On Wittgenstein’s Comparison of Philosophical Methods to Therapies

Abstract

Wittgenstein’s comparison of philosophical methods to therapies has been interpreted in highly different ways. I identify the illness, the patient, the therapist and the ideal of health in Wittgenstein’s philosophical methods and answer four closely related questions concerning them that have often been wrongly answered by commentators. The results of this paper are, first, some answers to crucial questions: philosophers are not literally ill, patients of philosophical therapies are not always philosophers, not all philosophers qualify as therapists, the therapies are not necessarily to be thought of as psychological therapies and the ideal of health does not consist in the end of philosophy. Second, the paper shows that the comparison has had a misleading effect, because properties of therapies have been illegitimately projected onto the philosophical methods advanced by Wittgenstein.     

Kierkegaard’s case for the irrelevance of philosophy

This paper provides an account of Kierkegaard’s central criticism of the Danish Hegelians. Contrary to recent scholarship, it is argued that this criticism has a substantive theoretical basis and is not merely personal or ad hominem in nature. In particular, Kierkegaard is seen as criticizing the Hegelians for endorsing an unacceptable form of intellectual elitism, one that gives them pride of place in the realm of religion by dint of their philosophical knowledge. A problem arises, however, because this criticism threatens to apply to Kierkegaard himself. It is shown that Kierkegaard manages to escape this problem by virtue of the humorous aspect of his work.

The influence of culture on children’s immediate and delayed retrieval

Culture shapes children’s memories. However, scant attention has been given to the influence of culture on specific memory stages. Thus, we conducted two controlled experiments to examine cultural differences in memory recall at immediate and delayed retrieval phases. In Studies 1 and 2 (n = 217), 7- to 10-year-old Chinese and Euro-Canadian children watched a story involving both social- and individual-focused scenarios. Participants then recalled the story immediately afterwards (Study 1) and 5–7 days later (Studies 1 and 2). Findings reveal that Chinese children accurately reported more details from the social-focused events than did their Euro-Canadian counterparts in the immediate interview, and this result was replicated after a delay in both studies. Moreover, as expected, within-country comparisons showed that Euro-Canadian children had better memory for individual- than for social-focused events in both studies. Chinese children, however, showed better memory for social- than for individual-focused events only in the immediate interview in Study 1; their delayed retrieval was not affected by event focus. These findings reveal that cultural variations in memory are evident in both immediate and delayed retrieval. Implications for future research are discussed.     

Some differences between Kant’s and Husserl’s conceptions of transcendental philosophy

This article compares the differences between Kant’s and Husserl’s conceptions of the “transcendental.” It argues that, for Kant, the term “transcendental” stands for what is otherwise called “metaphysical,” i.e. non-empirical knowledge. As opposed to his predecessors, who had believed that such non-empirical knowledge was possible for meta-physical, i.e. transcendent objects, Kant’s contribution was to show how there can be non-empirical (a priori) knowledge not about transcendent objects, but about the necessary conditions for the experience of natural, non-transcendent objects. Hence the transcendental for Kant ends up connoting a philosophy that claims to show how subjective forms of intuition and thinking have objective validity for all objects as appearances. By contrast, Husserl’s phenomenological philosophy takes a different set of problems for its starting point. His quest is to avoid the uncertainty of empirical knowledge about all kinds of objects that present themselves to us as something other than, something transcendent to, consciousness. Transcendental or reliable knowledge is made possible through the phenomenological reduction that focuses strictly on consciousness as immediately self-given to itself—reflection upon “pure” consciousness. The contents of such consciousness are not the same for everyone and at every time, so they are not necessary and invariant in the way that Kant’s pure forms of subjectivity are. Since Husserl however also claims that the all objects, as intentional objects, are constituted in and for consciousness, an investigation into the structures of pure subjectivity can also be called “transcendental” in a further sense of showing the genesis of our knowledge of objects that are transcendent to consciousness. Moreover, since Husserl’s philosophical interest is precisely upon the structures of that consciousness, he also concentrates on necessary conditions for the constitution of these objects in his philosophical work. Hence, there ends up being a great deal of overlap between his own transcendental project and Kant’s in spite of the differences in what each of them means by the term “transcendental.”