Zhu Xi’s Spiritual Practice as the Basis of His Central Philosophical Concepts

This article attempts to connect three aspects of Zhu Xi’s 朱熹 (1130–1200) life and work: (1) the “spiritual crisis” he experienced in his thirties; (2) his identification of Zhou Dunyi 周敦頤 (1017–1073) as the first true Confucian sage since Mencius; and (3) his concepts of taiji 太極 and li 理. The argument is that (1) the spiritual crisis that Zhu Xi discussed with Zhang Shi 張栻 (1133–1180) and the other “gentlemen of Hunan” from about 1167 to 1169, which was resolved by an understanding of what we might call the “interpenetration”of the mind’s stillness and activity (dong-jing 動靜) or equilibrium and harmony (zhong-he 中和), (2) led directly to his realization that Zhou Dunyi’s thought provided a cosmological basis for that resolution, and (3) this in turn led Zhu Xi to understand (or construct) the meaning of taiji in terms of the polarity of yin and yang; i.e. the “Supreme Polarity” as the most fundamental ordering principle (li 理).     

The Significance of Shendu in the Interpretation of Classical Learning and Zhu Xi’s Misreading

According to recently excavated bamboo and silk material, the idea of du 獨 in the concept shendu 慎獨 does not refer to a spatial notion of dwelling in solitude or a solitary dwelling; rather it is the state before having made contact with external things, or the state “before feelings are aroused” (weifa 未發) of the inner heart/mind. It refers to internal thoughts and volitions, or “casting aside external sensations” (sheti 舍體). Shen 慎 should be glossed in accordance with the Erya 爾雅 (Approaching Elegance), rendering it as “sincerity” (cheng 誠). Shendu then means to “cause one’s will to be sincere” (chengqiyi 誠其意). Zheng Xuan 鄭玄, in explaining shendu as being “cautious of the actions one performs in private” (shen qi xianju suowei 慎其閒居所為), completely strayed from the original meaning as found in the bamboo-silk texts. Zhu Xi 朱熹, seeing the insufficiencies of Zheng Xuan’s interpretation of shendu, broadened the meaning of du, and in particular added a spiritual meaning to it. However, due to influence by Zheng Xuan, Zhu Xi still preserved some misreadings of the term; especially in his interpretation of shendu in the Daxue 大學 (Great Learning) and Zhongyong 中庸 (Doctrine of the Mean). Considering that the Neo-Confucian methods of cultivation embodied in the ideas of “abiding in reverence and enriching the self” (jujing hanyang 居敬涵養), and “being refined and focused” (weijing weiyi 惟精惟一) actually accorded more with the original meaning of shendu, Zhu Xi’s misreading of shendu is indirectly related to the loss of its original meaning due to the broken transmission of the ancient texts.     

Two Notions of Freedom in Classical Chinese Thought: The Concept of Hua �� in the Zhuangzi and the Xunzi

This essay is an attempt to sketch out two contrasting notions of freedom in the Zhuangzi and the Xunzi. I argue that to understand the classical Chinese formulations of freedom we should look at the concept of hua 化 (transformation or to transform). It is a kind of freedom that highlights the moral and/or spiritual transformation of the self and its entailments on the connection between the self and various domains of relationality. The Zhuangzian hua is the transformation of the self in such a way that the self becomes supremely attuned to the complexity of the world and can thus navigate various domains of relationality with extraordinary grace, ease, and efficacy. The Xunzian hua is the transformation of the self so that the self can extend its relationality to include the entire world and transform it from a raw and uncouth world to a civilized one through ritual practices.     

Zhu Xi��s choice, historical criticism and influence��An analysis of Zhu Xi��s relationship with Confucianism and Buddhism

As a great synthesist for the School of Principles of the Northern and Southern Song dynasties, Zhu Xi’s influence over the School of Principles was demonstrated not only through his positive theoretical creation, but also through his choice and critical awareness. Zhu’s relationship with Confucianism and Buddhism is a typical case; and his activities, ranging from his research of Buddhism (the Chan School) in his early days to his farewell to the Chan School as a student of Li Dong from Yanping and then to his critical awareness of the Chan School, developed in his association with Wang Yingchen, set the entire course of his relationship with Confucianism and Buddhism. It fostered his antagonistic attitude towards the Chan School, which lasted his entire life. Zhu approached the Chan School mainly as an objective social and cultural phenomenon; his discrimination between Confucianism and Buddhism was from an epistemological point of view; and his refutation of the Chan School was mainly from the point of view of language and methodology, an antagonistic attitude of how to face learning. Therefore, his opposition to the Chan School not only directly fostered an awareness of the Confucians of the Ming dynasty against Buddhism, who simply viewed the latter as an external and objective existence, but to a certain extent resulted in the disappearance of the transcendence of the School of Principles, and caused a total change in academic direction during the Ming and Qing dynasties and the formation of the Qianjia Hanxue. What is more, such an opposition to Buddhism continues to influence people’s understanding of the School of Principles.     

“Strengthening the Moral Compass”: The Effects of MDMA (“Ecstasy”) Therapy on Moral and Spiritual Development

This paper argues that therapy with the drug MDMA (also known as Ecstasy) can have positive results in pain reduction for post-traumatic stress disorder and can also encourage moral development and the growth of compassion as well as religious and spiritual insight. Today, small-scale drug trials of MDMA are being performed in a highly controlled clinical environment without any spiritual or moral interpretative framework to help the subjects understand their experiences. Such a framework could help patients integrate and find meaning in the intense, traumatic experiences they have undergone. Pastoral counselors, psychologists, and religious professionals might find it useful to explore this form of therapy further.     

Influence of Interaction: A Study of Zhu Xi’s Reading of the Taijitu Shuo and the Tongshu

Zhu Xi, as a great leader of Neo-Confucianism, established the succession of the Way and raised Zhou Dunyi to the position of successor of Mencius. Zhu Xi drew attention to Zhou’s thought and wrote a commentary on his Taijitu Shuo 太極圖說 (Discussion of the Taiji Diagram) and Tongshu 通書 (Penetrating the Scripture of Change). During the process of annotating these two works, Zhu discussed the texts with scholars such as Li Tong, Lü Zuqian, Zhang Shi, and Lu Jiuyuan to improve his annotation. The suggestions from other scholars affected Zhu’s explanation of Zhou’s works. This essay studies the interaction between Zhu and his friends and attempts to explain how Zhu’s commentaries on the Taijitu Shuo and Tongshu were affected by other scholars’ suggestions.     

Transsexuals in Sport–Fairness and Freedom,Regulation and Law

The question of if, and under what conditions transsexuals should be allowed to participate in sports in their acquired sex is becoming increasingly relevant partly because the number of transsexuals is increasing partly because many countries now provide mechanisms for achieving legal recognition as belonging to the new acquired sex. This paper develops (1) an analysis of the justification for maintaining sex segregation in some sports and (2) an account of the rights of transsexuals to be recognised in their new sex. On the basis of these two analyses it critically evaluates two set of rules for the participation of transsexuals in elite sports: the UK guidelines issued in pursuance of the Gender Recognition Act 2004 and the International Olympic Committee's guidelines. It is argued that these guidelines are conflicting and that a modified set of criteria is more justifiable.     

Introduction to the Symposium on Sabine Roeser’s Risk,Technology, and Moral Emotions

Science and Engineering Ethics -     

The Understanding and Experience of Mixed Emotions in 3–5-Year-Old Children

The term mixed emotions refers to the presence of two opposite-valence emotions toward a single target. Identifying when children begin to report experiencing and understanding mixed emotions is critical in identifying how skills such as adaptive functioning, coping strategies, environmental understanding, and socioemotional competence emerge. Prior research has shown that children as young as 5 years old can understand and experience mixed emotion, but perhaps appropriately sensitive methodologies can reveal these abilities in younger children. The present study evaluated 57 children between 3 and 5 years old for mixed emotion experience and understanding using an animated video clip in which a character experiences a mixed emotional episode. Ordinal logistic regression was utilized to examine the relation of gender, attention, and understanding of content to experience and understanding of mixed emotion. While only 12% of children reported experiencing mixed emotion while watching the clip, 49% of children—some as young as 3 years old—were able to recognize the mixed emotional experience of the character. Thus, mixed emotion understanding emerges earlier than previously identified and the expression of understanding may develop independently of the ability to report mixed emotion experience. These findings are discussed in relation to cognitive and developmental considerations.     

Sexual Harassment in Educational Institutions in Delhi’ NCR (India): Level of Awareness,Perception and Experience

This study examined the level of awareness of sexual harassment in educational institutions in Delhi NCR (India). This paper grouped the results of all respondents into two categories, i.e. Private and State institutions, wherein a total number of 430 respondents were selected from ten private and state universities by simple random sampling from their respective law faculties. The statistical tools used in analyzing the data collected were frequency and chi square which revealed that the level of awareness of private or individually owned institutions is relatively high but lacks clarity, and boils down to a lower level of awareness as compared with state or government owned institutions. The findings also revealed that private universities experience sexual harassment just like state universities. Based on these results, the author recommends the augmentation of awareness programs in all universities, especially private ones. Compulsory sexual education courses for new intakes could be arranged, and final year students could also be re-oriented before they graduate.     

Free Will, Moral Responsibility, and the Problem of “OOMPH”

Thomas Reid developed an important theory of freedom and moral responsibility resting on the concept of agent-causation, by which he meant the power of a rational agent to cause or not cause a volition resulting in an action. He held that this power is limited in that occasions occur when one's emotions or other forces may preclude its exercise. John Martin Fischer has raised an objection – the not enough ‘Oomph’ objection – against any incompatibilist account of freedom and moral responsibility. In this essay I argue that Fischer's not enough ‘Oomph’ objection fails to provide any reasons for rejecting Reid's incompatibilist, agent-causation account of freedom and moral responsibility.     

Jung,Individuation, and Moral Relativity in Qohelet 7:16–17

Qohelet’s warning in chapter 7:16 ‘not to be too righteous’ has commonly been interpreted by biblical scholars in ways that acquit the author of teaching immorality. This article approaches the text from a psychological critical perspective, bringing it into dialogue with the psychological maturation process of individuation in Jungian psychology. The confrontation with the shadow, made up of reprehensible qualities residing in the unconscious that a person wishes to deny, forms the prologue to this process. Projection or repression of these primitive instincts can lead to various problems, such as stagnation and neurosis. Raising the shadowy, primitive, and archaic content of the unconscious to consciousness and integrating it with the ego, however, leads to a mysterious union of opposites and a new personality, a ‘self’ that transcends consciousness.     

Family Physicians’ Awareness and Knowledge of the Genetic Information Non-Discrimination Act (GINA)

Historically, physicians have expressed concern about their patients’ risk of genetic discrimination, which has acted as a barrier to uptake of genetic services. The Genetic Information Nondiscrimination Act of 2008 (GINA) is intended to protect patients against employer and health insurance discrimination. Physicians’ awareness and knowledge of GINA has yet to be evaluated. In 2009, we mailed surveys to 1500 randomly selected members of the American Academy of Family Physicians. Questions measured physicians’ current knowledge of GINA and their level of concern for genetic discrimination. In total, 401 physicians completed the survey (response rate 26.9%). Approximately half (54.5%) of physicians had no awareness of GINA. Of physicians who reported basic knowledge of GINA, the majority were aware of the protections offered for group health insurance (92.7%), private health insurance (82.9%), and employment (70.7%). Fewer physicians were aware of GINA’s limitations regarding life insurance (53.7%) and long-term care insurance (58.8%). Physicians demonstrated highest levels of concern for health insurance, life insurance, and long-term care insurance discrimination, with less concern for employer and family/social discrimination. Level of concern for the risk of genetic discrimination did not correlate significantly with awareness of GINA. Approximately 17 months after GINA was signed into federal law, physicians’ knowledge remained limited regarding the existence of this legislation and relevant details. Physicians who are aware of GINA continue to have significant concerns regarding the risk of genetic discrimination. This study reveals the need to further educate physicians about the existence of GINA and the protections offered.     

Development of the Basel Version of the Awareness of Social Inference Test – Theory of Mind (BASIT-ToM) in healthy adults

Impairments of Theory of Mind (ToM) abilities occur in a wide range of brain disorders. Therefore, reliable and ecologically valid examination of these abilities is a crucial part of any comprehensive neuropsychological assessment. An established and ecologically valid, English-language test identifying deficits in ToM abilities is “The Awareness of Social Inference Test – Social Inference Minimal (TASIT-SIM)”. However, no comparable German-language ToM test currently exists. In this study, we aimed to develop the first German-language adaption of TASIT-SIM in healthy adults. We selected 13 scenes [four scenes per message type (i.e., honesty, simple sarcasm, paradoxical sarcasm) and one practice scene] out of the 30 TASIT-SIM scenes. In collaboration with a film institute, we filmed each scene at three different intensities. These intensity version scenes were then administered to 240 healthy adults, equally distributed in sex and age, ranging from 35 to 92 years. By applying Rasch analysis, we selected intensity versions that showed neither floor nor ceiling effects in the majority of ToM questions in participants whose ToM abilities were in the medium range. In conclusion, we have developed the first German-language adaption of TASIT-SIM, i.e., the “Basel Version of the Awareness of Social Inference Test – Theory of Mind (BASIT-ToM)”. The BASIT-ToM incorporates the strengths of TASIT-SIM, while overcoming its limitations such as inconsistencies in cinematic realization and ceiling effects in healthy participants. Next, the BASIT-ToM needs to be validated in healthy people and clinical populations.     

Water,Plant, Light,and Mirror: On the Root Metaphors of the Heart-Mind in Wang Yangming’s Thought

Clarifying Wang Yangming’s thought through a study of his root metaphors of heart-mind is an important step toward explaining his further concepts of the human world. Along with the root metaphors of water and mirror, the metaphors of plant and light work together for Wang to form a coherent theoretical and practical system of xin (heart-mind). This method is also a good way to unravel the various theories of the “three teachings” that are intermingled in his thinking. By using this methodology Wang’s attempts to harmonize several ancient traditions of heart-mind that appear as possibly polarized to modern readers, are illuminated (though they did not appear contradictory to the Neo-Confucians).     

The Action of God in the World—A Synthesis of Process Thought in Science and Theology

A foundational belief of monotheistic religions is that God acts in the world. In this paper, the case is made that divine action has its origins in the molecular world. Within a metaphysical framework of process thought, a hypothesis is constructed in which God's action in the world, God's ‘initial aim’ for all actualities, is divine motivation of chemical becoming.     

Fire,Light, Sound,and Music: Elements of Emotions in the Work of Mechthild of Magdeburg and in a Text from an Unknown Provençal Troubadour

In her book The Flowing Light of the Godhead, Mechthild of Magdeburg, a 13th-century German mystic, describes the inner experiences that have occurred over her lifespan. She thereby gives insight into an extraordinary process of individuation in a woman who lived in the so-called dark times of the Middle Ages. Her writing is full of emotion, fire, and love. For her “the Godhead is a burning fire” and the human soul is “a living spark in the great fire of the exalted majesty.” A second and much shorter text written by an unknown Provençal troubadour shows a bewildering experience of love and the effort of this man to connect the experience with his traditional Christian God-image. Not unlike the alchemists, he strongly includes the sensual world as part of his encounter with the divine. Both texts give insight into aspects of eros in medieval mysticism.     

Modernity,the Principles of Public Welfare ( maşlaşa ) and the End Goals of Shari ¥ ˛a ( maqa ¥ şid ) in Muslim Legal Thought

Modernity is often assumed to be a unilateral schema that everybody could follow. This essay examines the adaptability of certain notions embedded in the literature about development in the Muslim world. The discourse on modernity in Muslim societies has taken shape mostly post World War II after the Muslim nations asserted their independence, and it has continued till contemporary times. How did this discourse change over the years? How did the exchange of ideas also affect the Muslim 'other'? Are there common grounds between 'modernity' and Islamic legal percepts (which are central to Muslim political thought)? This essay will examine these queries and discuss the importance of the principle of 'Public Welfare' in our contemporary discourse on modernity in Muslim societies.     

‘Exploding the Limits of Law’: Judgment and Freedom in Arendt and Adorno

In Eichmann in Jerusalem, Hannah Arendt struggled to defend the possibility of judgment against the obvious problems encountered in attempts to offer legally valid and morally meaningful judgments of those who had committed crimes in morally bankrupt communities. Following Norrie, this article argues that Arendt’s conclusions in Eichmann are equivocal and incoherent. Exploring her perspectival theory of judgment, the article suggests that Arendt remains trapped within certain Kantian assumptions in her philosophy of history, and as such sees the question of freedom in a binary way. The article argues that Adorno’s philosophy of freedom provides the resources to diagnose and overcome Arendt’s shortcomings. Adorno’s position provides a way of embracing the antinomical character of judgment, by emphasising the need for elements of reason and nature in the phenomenon of freedom. In Adorno’s lights, judgment becomes an attempt to express a ‘spirit of solidarity’ with the tragic status of the potentially free but actually unfree subject of modernity.