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1.
Frank Saunders Jr 《亚洲哲学》2017,27(3):210-226
This article explores two opposing views from Warring States China concerning the value of human natural spontaneity (hereafter xìng 性) and large-scale government coercion. On the one hand, the Ruist (Confucian) philosopher Xunzi championed a comprehensive and coercive ethical, political, and social system or Way (dào 道) that he believed would lead to social order and moral cultivation while opposing people’s xìng. On the other hand, the authors of roughly books 8–10 of Zhuangzi, the primitivists, criticized a Way bearing a striking resemblance to Xunzi’s on the grounds that it seriously harms people by opposing their xìng. I argue that the primitivists offer compelling reasons for Xunzi to modify his own Way regarding its relationship with xìng, though their own proposed alternative Way is not very attractive. I conclude with a brief discussion of one primitivist-inspired alternative view found in the Lü Shi Chun Qiu, which plausibly suggests that one way of respecting people’s xìng is by offering them opportunities to explore their natural abilities. 相似文献
2.
Shirley Chan 《Dao》2009,8(4):361-382
The debate over whether human nature is good or bad and how this is related to self-cultivation was central in the minds of
traditional Chinese thinkers. This essay analyzes the interrelationship between the key concepts of xing 性 (human nature), qing 情 (human emotions/feelings), and xin 心 (heart-mind) in the Guodian text of the Xing Zi Ming Chu 性自命出 (Nature Derives from Mandate) discovered in 1993 in Hubei province. The intellectual engagements evident in this Guodian
text emerge as more syncretic and dynamic than those that can be found in the discourse of any single tradition, such as Gaozi,
Mencius, or Xunzi. Its thesis on human nature and moral cultivation reveals the existence of a possibly more diverse intellectual
discourse from which the different foci of philosophical debate represented by later thinkers developed. 相似文献
3.
Fulin Chao 《Frontiers of Philosophy in China》2006,1(2):161-184
In ancient Chinese thoughts, de is a comparatively complicated idea. Most of the researchers translated it directly into “virtue”, but this translation is
not accurate for our understanding of the idea of “de” in pre-Qin times. Generally speaking, in Pre-Qin times, the idea of “de” underwent three developmental periods. The first is the de of Heaven, the de of ancestors; the second the de of system; and the third the de of spirit and moral conducts. In a long period of history, the idea of “de” never cast off the influence of tian Dao (the way of Heaven). It was in Western Zhou Dynasty that the idea of “de” shook off the dense fog of the mandate of Heaven. However, it was the thinkers in Spring and Autumn Period and Warring States
who made contributions to bring it deep into people’s mind. The ancient Chinese thoughts were mainly concerned with people’s
recognition and development of their own abilities, with people’s seeking harmony and balance between human-beings and nature,
and with people’s seeking harmonious and balanced human relations. The development of the idea of “de” played a very important role in this context.
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Translated from Zhongguo Shehui Kexue 中国社会科学 (China Social Sciences), 2005(4) by Lei Yongqiang 相似文献
4.
朱人求 《Frontiers of Philosophy in China》2009,4(3):322-342
The formation of the discourse of Neo-Confucianism1 in the Song period was a result of the interactions between many social and cultural trends. In the development of the Neo-Confucian
discourse, the Cheng brothers (Cheng Hao and Cheng Yi) played key roles with their charismatic thoughts and impelling personalities,
while Zhu Xi pushed Neo-Confucian thought and discourse to a pinnacle with his broad knowledge and precise reasoning. In the
warm discussions and debates between different schools and thoughts, the Neo-Confucian discourse proceeded towards completion
and perfection, and evolved as contemporary topics and thinking modes changed. The essay argues that “ding xing 定性 (stilling the nature)” was an important Neo-Confucian topic during the Song period. The doctrine of “stilling the nature”
involves much central Neo-Confucian discourse such as the definition of xing 性 (human nature), the interior and exterior aspects of human nature, nature and qing 情 (feelings, sentiments), nature and xin 心 (mind, heart), nature and ren 仁 (benevolence, humanity, humaneness) and yi 义 (righteousness), nature and shi 事 (affair) or wu 物 (thing, object), the practice of preservation and cultivation, etc. Therefore, an examination of the formation, development
and evolution of Neo-Confucianism is of great importance to the study of its early history.
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Translated by Liu Huawei from Zhexue yanjiu 哲学研究 (Philosophical Researches), 2008, (1): 47–55 相似文献
5.
Myeong-seok Kim 《Dao》2010,9(4):407-425
This essay aims to delineate Mengzi’s view of emotion by analyzing his first ethical sprout, often referred to by the Chinese
term cèyǐn zhī xīn 惻隱之心.Previous scholars usually translate this term as “compassion,” “sympathy,” or “commiseration,” in the sense of the painful
feeling one feels at the misfortune of others. My goal in this article is to clarify the nature of this painful feeling, and
specifically I argue that (1) cèyǐn zhī xīn is primarily construing another being’s misfortune with sympathetic concern, and that (2) the painfulness of cèyǐn zhī xīn comes from this concern-based construal of the object of one’s compassion. My interpretation of cèyǐn zhī xīn as a concern-based construal is an attempt to construct an important alternative to the inclinational view of Mengzian emotions,
and it could be also considered as making a crucial step toward a new interpretation of the Mengzian theory of emotional cultivation. 相似文献
6.
Shane Mackinlay 《Sophia》2010,49(4):499-507
In his essay The Origin of the Work of Art, Martin Heidegger discusses three examples of artworks: a painting by Van Gogh of peasant shoes, a poem about a Roman fountain,
and a Greek temple. The new entry on Heidegger’s aesthetics in the Stanford Encylopedia of Philosophy, written by Iain Thomson, focuses on this essay, and Van Gogh’s painting in particular. It argues that Heidegger uses Van
Gogh’s painting to set art, as the happening of truth, in relation to ‘nothing’, which is a key term in Heidegger’s essays
leading up to The Origin of the Work of Art. This paper extends a similar analysis to the Greek temple as a way of offering an exposition of Heidegger’s concerns in
the essay. It begins by briefly outlining Thomson’s argument that Heidegger relates Van Gogh’s painting to ‘nothing’, and
indicating the way this argument can be extended to the Greek temple. It then discusses three ways in which ‘nothing’ can
open up the significance of the temple as a work of art in which truth happens: (1) it is not concerned with objective representation;
(2) it depicts the primal strife of earth and world, concealing and unconcealing; (3) it is fundamentally historical. 相似文献
7.
Barbara J. McClure 《Pastoral Psychology》2011,60(3):323-337
This essay argues for the effectiveness of using novels to develop a more sophisticated pastoral imagination by discussing
the unique contributions the novel can make to pastoral care and using Toni Morrison’s (1998) novel Paradise to demonstrate the power of the novel to expand the author’s own pastoral imagination. Themes the novel raises include the
contextual nature of human experience; the value of cultural theories for deeper and more penetrating analyses of human experience
than those provided by psychological theories alone; and the resources available among victims of oppression and abuse for
communal healing. The essay concludes with a discussion of the lessons that novels and, in particular, Morrison’s Paradise, have to teach pastoral theologians. 相似文献
8.
9.
Robin Durie 《Continental Philosophy Review》2008,41(1):73-88
The essay on Husserl’s phenomenology of touch in Derrida’s recent On Touching—Jean-Luc Nancy represents his only substantial re-engagement with Husserlian phenomenology to be published following the series of texts
dating from the period marked by his Mémoire of 1955 through to the essay ‘Form and Meaning’ included in Margins (1972). The essay, devoted to some key sections of Husserl’s Ideas II, appears to break new ground in Derrida’s readings
of Husserl, but in fact demonstrates a profound continuity with his earlier readings. In fact, I argue that this continuity
is in a part an effect of Derrida’s ongoing commitment to the ‘methodology’ of deconstruction. I show how this commitment
leads Derrida to conflate three separate distinctions within Husserl’s discussion, a conflation that obliges Derrida to misread
the letter of Husserl’s text, and which, in turn, blinds him to a certain radical potentiality within Husserl’s phenomenology
of sensibility.
相似文献
Robin DurieEmail: |
10.
‘Abd al-Rasul ‘Ubudiyyat 《Topoi》2007,26(2):201-212
It would not be an overstatement to say that Mulla Sadra’s metaphysical system—commonly known as transcendent philosophy or transcendent wisdom (hikmat muta‘aliyyah)—is founded on the fundamentality of existence and the subjectivity of quiddity or whatness. I will begin this essay by drawing
a rather simple picture of this principle under the title “A Common Error.” Then I will proceed by explaining its background
and the reasoning supporting it, while offering a more detailed elucidation of the problem. The essay will end by examining
two recent interpretations that have gone to extremes in describing quiddity’s subjective nature.
This article was written in Farsi specifically for this edition of Topoi and was translated by D. D. Sodagar and Muhammad Legenhausen.
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11.
12.
Eric Lawee 《Jewish History》2009,23(3):223-253
Among many uncharted vistas of scholarship on Isaac Abravanel, a comprehensive account of his scholarly afterlife seems especially
distant. This essay illustrates the possibilities latent in the study of Abravanel’s reception-history by investigating a
sharp critique of Abravanel composed in his lifetime. Its author was a Tuscan kabbalist, Elijah Hayyim ben Benjamin of Genazzano
(c. 1440–c. 1510), who studied with the renowned talmudist and kabbalist, Benjamin of Montalcino, and engaged in a disputation
with a Franciscan friar, Francesco d’Acquapendente. The critique, which appears in Elijah’s ’Igeret ḥamudot (an epistolary tract sent to Benjamin of Montalcino’s son David), comprises such central themes of medieval and early modern
Jewish thought as aggadic authority, prophecy’s relationship to human perfection, and philosophy’s relationship to Kabbalah.
It unexpectedly serves as the main exhibit in Elijah’s larger argument regarding the limits of the human intellect and of
truths arrived at by way of philosophic “speculation.”
After surveying Abravanel’s exegetical monograph ‘Aṭeret zeqenim, the immediate object of Elijah’s wrath, the essay investigates the conceptual components of Elijah’s critique. It concludes
by seeking to explain the thoroughly baneful image of Abravanel that Elijah presents despite the significant spiritual sensibilities
and intellectual points of contact these two thinkers shared. The key appears to be differences between Elijah’s Italian religious-intellectual
context and the Ibero-Jewish tradition that shaped Abravanel. The essay argues that differences in their formative intellectual
contexts, coupled with the genuinely elusive character of Abravanel’s religious thought, are among the things that kept the
type of Sephardic traditionalism that Abravanel represented—elements of which Elijah ought to have applauded—hidden from Elijah’s
view. 相似文献
13.
Whereas Phenomenology of Perception concludes with a puzzling turn to “heroism,” this article examines the short essay “Man, the Hero” as a source of insight
into Merleau-Ponty’s thought in the early postwar period. In this essay, Merleau-Ponty presented a conception of heroism through
which he expressed the attitude toward post-Hegelian philosophy of history that underwrote his efforts to reform Marxism along
existential lines. Analyzing this conception of heroism by unpacking the implicit contrasts with Kojève, Aron, Caillois, and
Bataille, I show that its philosophical rationale was to supply experiential evidence attesting to the latent presence of
human universality. It is a mythic device intended to animate the faith necessary for Marxist politics by showing that universal
sociality is possible, and that the historically transformative praxis needed to realize it does not imply sacrifice. This
sheds considerable light on Merleau-Ponty’s early postwar political thought. But inasmuch as the latter cannot be severed from his broader philosophical concerns, the prospect is raised that
his entire phenomenological project in the early postwar period rested on a myth. Not necessarily a bad myth, but a myth nonetheless. 相似文献
14.
刘成纪 《Frontiers of Philosophy in China》2008,3(4):577-594
Richard Shusterman’s Pragmatist Aesthetics: Living Beauty, Rethinking Art was published in China in 2002. In the preface of the Chinese edition, the author claimed that his tentative idea of soma
esthetics was encouraged by Chinese philosophy and other ancient Asian philosophy. Shusterman’s background in pragmatist philosophy
greatly constrains his understanding of the body in classical Chinese aesthetics in that he only pays attention to the technical
aspects of physical training while neglecting the philosophical basis of this training. In Chinese philosophy the orientation
of the body, the relationship between the body and the universe, the body characteristic of the beauty of nature and the beauty
of art, etc., is a theoretical response to Shusterman’s oriental misreading.
Translated by Lei Yongqiang from Wenyi Yanjiu 컄틕퇐뺿 (Literature & Art Studies), 2007, (4): 23–31 相似文献
15.
Kurtis Hagen 《Dao》2003,3(1):85-107
Xunzi was chronologically the third of the three great Confucian thinkers of China’s classical period, after Confucius and
Mencius. Having produced the most comprehensive philosophical system of that period, he occupies a place in the development
of Chinese philosophy comparable to that of Aristotle in the Western philosophical tradition. This essay reveals how Xunzi’s
understanding of virtue and moral development dovetailed with his positions on ritual propriety, the attunement of names,
the relation betweenli (patterns) andlei (categories), and his view ofdao (the way) in general. I have argued for a “constructivist” understanding of each of these aspects of Xunzi’s philosophy in
some detail elsewhere (see Hagen 2000, 2001, 2002, 2003), and so here I will just briefly review a few key points before addressing
their relation to moral development. 相似文献
16.
Kim Sungmoon 《Dao》2011,10(3):291-309
This article argues that, contrary to conventional wisdom, Xunzi’s and Hobbes’s understandings of human nature are qualitatively
different, which is responsible for the difference in their respective normative political theory of a civil polity. This
article has two main theses: first, where Hobbes’s deepest concern was with human beings’ unsocial passions, Xunzi was most
concerned with human beings’ appetitive desires (yu 欲), material self-interest, and resulting social strife; second, as a result, where Hobbes strove to transform the pathological
(anti-)politics of resentment into the politics of recognition by creating rational egalitarian citizenship under the all-encompassing
constitutional sovereign power, Xunzi attempted to nourish human beings’ basic appetitive desires (yu 欲) by instituting a li 禮 ordered civil entity. This article concludes by showing how Confucian civility that Xunzi reconstructed by means of the
li 禮 can effectively deal with unsocial passions. 相似文献
17.
In Mencius’ theory of the original goodness in human nature, fate is the original source of xing (nature). Heart is the appearance of nature. There are two aspects to nature and heart: ti (form) and yong (function). From the perspective of form, nature is liangzhi (the goodness in conscience) and liangneng (the inborn ability to be good) in human beings and heart is human’s conscience and original heart. From the perspective
of function, nature is the four things of benevolence, righteousness, propriety and wisdom, and heart consists in compassion,
shame, respect, right and wrong. As the foundation for the theory of the original goodness in human nature, conscience and
heart are a combination of human moral instinct, moral rationality and moral volition, whereas moral instinct gradually rises
to moral volition and passes through moral rationality. Mencius’ theory of the original goodness in human nature is not a
theory of future goodness, but a theory of original goodness.
Translated by Wang Bei from Qilu Xuekan 齐鲁学刊(Journal of Qilu), 2006, (4): 16–20 相似文献
18.
Jos Hornikx 《Argumentation》2008,22(4):555-569
Whereas there are many publications in which argumentation quality has been defined by argumentation theorists, considerably
less research attention has been paid to lay people’s considerations regarding argument quality. Considerations about strong
and weak argumentation are relevant because they can be compared with actual persuasive success. Argumentation theorists’
conceptions have to some extent been shown to be compatible with actual effectiveness, but for lay people such compatibility
has yet to be determined. This study experimentally investigated lay people’s expectations about the persuasiveness of anecdotal,
statistical, causal, and expert evidence, and compared these expectations with the actual persuasiveness of these evidence
types. Dutch and French participants (N = 174) ranked four types of evidence in terms of their expected persuasiveness for eight different claims. Both cultural
groups expected statistical evidence to be the most persuasive type of evidence to other people, followed by expert, causal,
and, finally, anecdotal evidence. A comparison of these rankings with the results of Hornikx and Hoeken (Communication Monographs 74, 443–463, 2007, Study 1) on the actual persuasiveness of the same evidence types reveals that people’s expectations are generally accurate: How relatively persuasive
they expect evidence types to be often corresponded with their actual persuasiveness.
相似文献
Jos HornikxEmail: |
19.
Wing-cheuk Chan 《Dao》2011,10(1):85-98
As the founders of Contemporary Neo-Confucianism, Mou Zongsan and Tang Junyi developed different interpretations of Zhang Zai’s and Wang Fuzhi’s philosophies of qi. In this essay, both the strength and weakness of their interpretations will be critically examined. As a contrast, an alternative
interpretation of the School of qi in Song-Ming Neo-Confucianism will be outlined. This new interpretation will uncover that, like Leibniz, Zhang Zai and Wang Fuzhi introduced a non-substantivalist approach in natural philosophy in terms of an innovative concept of force. This interpretation
not only helps to show the limitations of Mou Zongsan’s and Tang Junyi’s understandings of Zhang Zai’s and Wang Fuzhi’s doctrines of qi, but also indicates a way to bridge the traditional Chinese philosophy of nature and modern physics. More generally, our
critical discussions will bring to light a new angle with which to re-appreciate Mou Zongsan’s and Tang Junyi’s contributions to the development of Confucianism. 相似文献
20.
Matthew Joel Sharpe 《Sophia》2011,50(3):413-427
In the second half of this essay (begun in Sophia 50:141–158), we continue our reading of Leo Strauss’ important later essay
on Maimonides, ‘How to Begin to Study the Guide of the Perplexed’. Our method is to try, as best as we are able, to read this essay as Strauss directs us to read esoteric texts in Persecution
and the Art of Writing. As a means of testing and attempting to confirm our reading of this difficult later essay on Maimonides,
we will close by situating our reading of ‘How to Begin to Study’ and Strauss’ partly concealed positions there on philosophy, prophecy and the Torah alongside the claims of his earlier,
much less esoteric, but also rarely studied 1930s essay: ‘Some Remarks on the Political Science of Maimonides and Farabi’. Because of the widely recognised foundational importance of Maimonides in understanding Leo Strauss’ own lasting positions,
this work aims at making a contribution to the continuing, and presently highly contentious, task of trying to understand
Strauss’ thoughts on Athens and Jerusalem, reason and revelation, the city and man. 相似文献