Plato's Criticism of the ``Democratic Man' in the Republic

The article discusses two puzzles about Plato's account of the democratic person: (1) unlike his account of the democratic city, his characterization of a democratic person is markedly incorrect. (2) His criticism of a person so characterized is criticism of a straw man. The article argues that the first puzzle is resolved if we see it as a result of Plato's assumption that a democratic person is a person whose soul is isomorphic to a democratic constitution. Such a person has a desire satisfaction theory of good and adopts liberty and equality of desires as a basis for action. The article then argues that Plato's criticism brings up two problems endemic to desire satisfaction theories of good, the problem of bad desires and the problem of conflicts of desires. The criticism is that the democratic person's way of dealing with these problems, by applying the social principles of liberty and equality to his desires, is irrational.     

Desire and the Good in Plotinus

Plotinus calls the first principle the One and the Good. According to Plotinus, ‘Good’ is an appropriate name for the One because the One is that which all things desire. Since he says that the One is beyond knowledge, beyond language, beyond intellect, and beyond being, however, what philosophical evidence can he provide for his claim that the One is that which all desire? In this article I offer some philosophical evidence, aside from mystical union with the One, for why ‘the Good’ is an appropriate name for the One, and for why calling the One ‘Good’ is not at odds with the fact that it is beyond knowledge, but rather entails it. To this end, after an initial consideration of the relationship between the good and desire in Plato and Aristotle, I focus on the role that desire plays in relation to the Good in Plotinus' thought.     

《管子》的天地人和合观探析

《管子》的"和合"是一种差等和合,治国理念以天地人和合观为基础,建立了形而上的天地和合道德根据,治国的目标是为了达到社会和合偕习,和合观的使用在方法上运用个人内心和合、国家内外和合达到国家治理,形下之用体现于政治上政通人和以实现天地人和。管子之所以成为我国春秋初期著名的政治家,是因为他的治国理念高远、方法得当、运用适宜,既有道德感化,又有法治辅助,还有礼义调和,实现了社会上下和合、内外和合、形上形下和合。     

"以生言性"的传统与孟子性善论

This article analyses the tradition of “articulating xing in terms of sheng” and related other expressions, and also examines the debate between Mencius and Gaozi concerning “xing is known by sheng.” It claims that while Mencius’ “human nature is good” discourse is influenced by the interpretive tradition of “articulating xing in terms of sheng”, Mencius also transcends and develops this tradition. Therefore it is only when Mencius’ views about the goodness of human nature are understood in the context of this interpretive tradition that his ideas can be fully understood. Utilizing this framework, the Confucian understanding of rights is then explored. Translated by Andrew Lambert from Zhexue yanjiu 哲学研究 (Philosophical Researches), 2007, (7): 36–42     

中医“天人合一”蕴含的生态平衡机制研究

中医学吸收中华文化的核心观念—“天人合一”思想,获得从“关系”角度思考“天”与“人”的生态平衡机制的思想资源。研究中医“天人合一”生态平衡机制,需要分析天人之间的关联性、互动性和整体性关系,理解“天人”不是相互独立的元素,而是可以相互作用的,维持这种天人关系必须建立一种动态平衡机制,以达到“天人合一”整体和谐状态。深入剖析中医“天人合一”的生态学本质,从生态学角度挖掘中医“天人合一”中蕴含的生态平衡机制,以提高全社会的生态平衡意识和自我健康认知,更好地保护生态以提升人类健康生存能力。

     

中国哲学中身心关系的几种形态

Ancient Chinese philosophers were inclined to preserve the doctrine of a unified body and mind rather than to engage in a discussion on the separation of the two. In addition, most traditional Chinese philosophers stressing in particular the function of mind. Based on the tradition of believing in the concept of qi, they traced the cause of their spiritual activities to the natural effect of the qi. The modalities display a phenomenological characteristic that looks at mental activities lightly, and examines language and action as a natural revelation of material force, qi. __________ Translated from Beijing Daxue Xuebao 北京大学学报 (Journal of Peking University), 2005, (5): 5–14     

Motivation and the Heart in the Xing Zi Ming Chu

In both content and historical position, the “Xing Zi Ming Chu” is of obvious significance for understanding the development of classical Chinese philosophy, particularly Confucian moral psychology. This article aims to clarify one aspect of the text, namely, its account of human motivation. This account can be divided into two parts. The first describes human motivation primarily in passive terms of response to external forces, as emotions arise from our nature when stimulated by things in the world. The second comes from the role of the heart, which takes a more active role in shaping our responses to the world. This article focuses on the role of the heart. At stake is the status of human agency, in particular, the degree to which the heart, through the formation of a stable intention, allows us to go beyond being simply pulled along by external forces.     

The debate on the yan-yi relation in Chinese philosophy: Reconstruction and comments

The debate on the yan-yi relation was carried out by Chinese philosophers collectively, and the principles and methods in the debate still belong to a living tradition of Chinese philosophy. From Yijing (Book of Changes), Lunyu (Analects), Laozi and Zhuangzi to Wang Bi, “yi” which cannot be expressed fully by yan (language), is not only “idea” or “meaning” in the human mind, but is also some kind of ontological existence, which is beyond yan and emblematic symbols, and unspeakable. Thus, the debate on the yan-yi relation refers firstly to metaphysics, secondly to moral philosophy, and then to epistemology and philosophy of language. Guided by this view, this paper recalls the source of the debate on the yan-yi relation to Yijing and Lunyu, distinguishes four meanings of “yi” in Chinese philosophy, and reconstructs three arguments. These arguments are the “yan cannot express yi fully” argument, “forget yan once you get yi” argument, and “yan can express yi fully” argument. Finally, this paper exposes and comments on those principles, methods and the general tendency shown in the debate from the following five aspects: starting point, value-preference, methodology, texts (papers and books), and influences. __________ Translated from Jianghai Xuekan 江海学刊 (Jianghai Academic Studies), 2005 (3)     

《庄子》哲学中的名与言

The examination of names and words constitutes an important aspect of the philosophy of Zhuangzi. With the debate over the relationship between name and reality as its background, this examination not only involves the connection between form and meaning, but also targets at the connection between concepts and objects. The debate over the relationship between name and reality correlates with the discussion of the connection between words and meanings or ideas. For Zhuangzi, the function of names and words is first and foremost embodied as the classification and distinction of being, while the Dao, as the universal principle of being, is characterized by equality and throughness. This leads to an inherent disparity and tension between names, words and the Dao. Zhuangzi℉s thinking and argument concern the connections between name and reality, words and ideas, and the Dao and words. This displays multiple theoretical perspectives and the complexity of its thought. Translated by Xiao Mo from Zhongguo Shehui Kexue 中国社会科学(Social Sciences in China), 2006, (4): 38–49     

命与天命:儒家天人关系的双重视角

As a pair of important categories in traditional Chinese culture, “ming 命 (destiny or decrees)” and “tian ming 天命 (heavenly ordinances)” mainly refer to the constraints placed on human beings. Both originated from “ling 令 (decrees),” which evolved from “wang ling 王令 (royal decrees)” into “tian ling 天令 (heavenly decrees),” and then became “ming” from a throne because of the decisive role of “heavenly decrees” over a throne. “Ming” and “tian ming” have different definitions: “Ming” represented the limits Heaven placed on the natural lives of human beings and was an objective force that men could not direct, but was embodied in human beings as their “destiny”; “Tian ming” reflected the moral ideals of human beings in their self-identification; It originated in man but had to be verified by Heaven, and it was therefore the true ordinance that Heaven placed on human beings. “Ming” and “tian ming” are two perspectives on the traditional relationship between Heaven and human beings, and at the same time Confucians and Daoists placed different emphasis on them. Translated by Huang Deyuan from Zhongguo zhexueshi 中国哲学史 (History of Chinese Philosophy), 2007, (4): 11–21     

<Emphasis Type="Italic">Ziran</Emphasis> and <Emphasis Type="Italic">Wuwei</Emphasis> in the <Emphasis Type="Italic">Daodejing</Emphasis>: An Ethical Assessment

In Daoist philosophy, the self is understood as an individual interdependent with others, and situated within a broader environment. Within this framework, the concept ziran is frequently understood in terms of naturalness or nature while wuwei is explained in terms of non-oppressive government. In many existing accounts, little is done to connect these two key Daoist concepts. Here, I suggest that wuwei and ziran are correlated, ethical, concepts. Together, they provide a unifying ethical framework for understanding the philosophy of the Daodejing. I explore the meaning of ziran as self-so-ness or, in human terms, as pertaining to an individual’s spontaneity. The appropriate response to the spontaneity of individuals is to avoid, insofar as possible, imposing or using restrictive norms and methods, that is, wuwei. According to this view, ziran and wuwei offer an account of ethics that attends to core notions of interdependent selfhood, including mutuality, relationality, interdependence, symbiosis, and responsiveness.     

As It Was in the Beginning: Death and Re-membrance and the Christian Intuition

The author argues that the psyche crafts an affective metaphor for death out of the separation drama of infancy. Emergence of self from the mother–infant dyad can accomplish cohesion of fragmentary unconscious mentation strong enough, following Winnicott, to make possible a belief in God. Through developmental synergy between female and male elements, a sense of participation in an eternal principle of being can be achieved, sustaining the ego against anxieties over disintegration, and death as its analog. Myths of the child god illuminate the equation of fragmentation with death of self. Christianity expresses how the cohered self can transcend fragmentation.     

Gender Differences in the Construction of Spirituality, Work, Learning, and Community by Baalei Teshuvah

This paper explores the question, “How do Jewish men and women who have become Orthodox (baalei teshuvah) compare in their constructions of spirituality, work, learning, religious practices, and community?” It is based on a qualitative research study that included interviews with 48 baalei teshuvah (24 men, 24 women), two focus groups, and ten key informant interviews. Participants were from the East Coast of the USA. We found the women more affirmative about their spirituality and feelings about community; men identified with these experiences but not the terminology. The men gave more attention to work and to their struggles integrating work and religion. The women expressed excitement about learning whereas the men conveyed self-consciousness over their language and learning deficiencies.     

The quiet of the fierce barracuda: masculinity and aggression in Pohnpei, Micronesia

This paper provides historical background on youth violence for the understudied indigenous Micronesian culture of Pohnpei. Aggression has long been of high cultural value for men in Pohnpei. Masculinity was assessed on a man's power and authority (manaman), as generally indicated by his possession of a ranked title within the chiefly hierarchy. For the very highest ones, a man's title was awarded on the basis of matrilineal genealogical connections; for all other titles, more weight was placed on individual achievements (with the help of relatives, undertaken for the chiefs) in the most competitive realms of society—bravery in warfare and prestations (i.e., the offering of valuable gifts that are due to people of high status) at feasts. Masculinity was also assessed in terms of a man's heterosexual prowess. A man's successes in these realms were based on his possession of special knowledge, skills, and other characteristics—but typically, these were carefully secluded from public notice and dramatically revealed only on special occasions. One Pohnpeian proverb states, “The quiet of the fierce barracuda.” Like a barracuda, a man lies quietly in the water, waiting for his prey to appear; when it does, he rises swiftly and surely to the attack.Many changes to Pohnpeian culture have resulted from nearly two centuries of various foreign activities on the island. This paper explores the changes in indigenous masculinity and aggression during early foreign contact by whalers, traders, beachcombers, and missionaries who used Pohnpei as a major port of call; over four successive colonial regimes in Micronesia that had headquarters in Pohnpei; during Japanese militarization of the island in World War II; and in the American rule that quickly followed. The indigenous Pohnpeian cultural notions of masculinity and aggression, with modifications over these centuries of contact, are ones that Pohnpeians carry with them in diaspora, primarily to the United States, especially in the more developed Pacific Islands located nearby, such as Guam and Hawai'i.     

On being educated in the west: The disruption in self as a narrative and authenticity and inauthenticity of self

In this article I have argued that the issue of the effect of education on one getting educated is an ontological one. I make my case with the help of Heidegger's concepts of Dasein, and man's-being-in-the-world. I first argue that tradition is constitutive of one's being, and that man's being is in-a-tradition, and then make the case that education is located in tradition, and that education is a process by which one is initiated into that tradition. As a consequence getting educated in a tradition outside one's own has the effect of dislocating the being of the one getting educated.     

Opportunity,opportunism, and progress:Kairos in the rhetoric of technology

As the principle of timing or opportunity,kairos serves both as a powerful theme within technological discourse and as an analytical concept that explains some of the suasory force by which such discourse maintains itself and its position in our culture. This essay makes a case for a rhetoric of technology that is distinct from the rhetoric of science and illustrates the value of the classical vocabulary for understanding contemporary rhetoric. This case is made by examining images and models of technological change that underlie and justify the thematizations ofkairos that appear in so much technological discourse and by exploring the phenomenon of technological forecasting, in which the characterization and construction of moments in the present are crucial to the projection of the future. One example of forecasting is examined in detail: the Japanese Fifth Generation computer project, which illustrates the twin themes of opportunity and threat.     

Acting and Enacting: A Case Study in the Evolution of Theatrical Performance

Acting in the theatre involves complex psychological processes, commented upon since antiquity by philosophers, and more recently by theatrical theorists. In the early 1990s, the author entered graduate school in drama with the explicit aim of studying the psychology of the theatrical process in vivo.Based on his experiences in three productions, he developed a hypothesis: As actors and their director inhabit a play's text, the play's text inhabits them.The habitation of the play's text becomes manifest in the day-to-day interactions of the actors with each other, and with the director. These interactions often involve transference enactments(Nuetzel, 1995). Unfortunately, those who had been most open with the author requested that he suppress the most compelling data. In this report, the author describes his own experience playing Father Dewis in Sam Shepard's (1981) Buried Childin order to demonstrate the central role of transference enactments in the evolution of theatrical performance.     

Children and the Belief in a Just World

Studies in Philosophy and Education - This essay subjects to philosophicalscrutiny a well-known theory in socialpsychology, the theory of a belief in a justworld (BJW-theory). What are...