In Chinese Academia, the publication of this volume has gained a great deal of applause, about which little more needs to be said here. As its name indicates, this entry in the series aims to reveal the fourth and the...In Chinese Academia, the publication of this volume has gained a great deal of applause, about which little more needs to be said here. As its name indicates, this entry in the series aims to reveal the fourth and the last stage of the history of ancient Greek philosophy, which covers the Hellenistic and Roman periods （about 800 years in total）. Additionally, its appendix also serves as a brief summary of the foregoing volumes, which is quite helpful. This final volume is the end result of a marvelous academic project, which has lasted for 28 years. Prof. Wang Zisong is the Chief Editor of the whole project, and Prof. Chen Chun-fu is the executive editor of this volume. The new authors, who are mainly responsible for this volume, include Prof. Bao and Prof. Zhang.展开更多
In the past 40 years, Chinese research in the field of philosophical aesthetics has made great progress in basic research and academic contributions. The Chinese approach to the ontology of contemporary aesthetics has...In the past 40 years, Chinese research in the field of philosophical aesthetics has made great progress in basic research and academic contributions. The Chinese approach to the ontology of contemporary aesthetics has played the most important role in this historical transition. A shifting paradigm of the ontology of aesthetics-from the concept of “practice” （shijian 實踐） to the concept of“living” （shenghuo 生活）-is assisting to integrate Chinese aesthetics into the context of globalization, and Chinese and global. “Aesthetics” is Aesthetica, it is also is a Juexue 觉学 Chinese context. the future of Chinese aesthetics is both not just Ganxue 感学 in the sense of that is closer to the sense of Aisthetik in展开更多
Heaven and Earth Are Not Humane is a genuine contribution to the field of Chinese philosophy. By engaging in a kind of ＂rooted global philosophy,＂ Franklin Perkins addresses issues inherent to early Chinese texts in...Heaven and Earth Are Not Humane is a genuine contribution to the field of Chinese philosophy. By engaging in a kind of ＂rooted global philosophy,＂ Franklin Perkins addresses issues inherent to early Chinese texts in a way that renders them meaningful for contemporary philosophers） Perkins facilitates a cross-cultural dialogue between those in early China and those concerned with the problem of evil in European history. In doing this, Perkins not only demonstrates a grasp of the major primary texts and the relevant secondary literature, but he also demonstrates a breadth of knowledge that extends into contemporary Chinese thought, as well as into recently unearthed Chinese manuscripts and countless figures in the Western philosophical tradition.展开更多
Opposed to a commonly held interpretation that Confucian discourse regarding tianren heyi （天人合一） is simply a human-centred philosophical fusion of humanity and nature, this article argues that the Confucian disc...Opposed to a commonly held interpretation that Confucian discourse regarding tianren heyi （天人合一） is simply a human-centred philosophical fusion of humanity and nature, this article argues that the Confucian discourse is in fact composed of two contradictory orientations, one ten-centred （roughly equivalent to ＂anthropocentric＂） and the other tian-centred （＂nature-centric＂ in a specific sense）, which generally correspond to the two major camps of environmental philosophy in the West in the twentieth century. It will be further argued that the two orientations of the Confucian view have different yet related functions with regard to environmental protection and conservation： the tian-centred understanding establishes a metaphysical and religious framework for Confucian eco-ethical norms, in which ecological prohibitions and policies are built into the political and religious infrastructure, while the ten-centred orientation adds practical values and meanings to the ontological care of the human relation to the environment. In modem times, the two orientations of Confucian eco-ethics are under further development, moving away from being dualistic philosophies and converging on the eco-ethical way of life. Contemporary Confueians are investigating how the two traditional ＂orientations＂ can be unified as one holistic perspective which could provide theoretical and practical guidance for our understanding of the human position in the universe, the harmony between humans and nature, and the value of environmental protection and conservation.展开更多
In this essay, inspired by the somatic turn in philosophy initiated by Richard Shusterman, I want to invoke the language of classical Confucian philosophy to think through the best efforts of William James and John De...In this essay, inspired by the somatic turn in philosophy initiated by Richard Shusterman, I want to invoke the language of classical Confucian philosophy to think through the best efforts of William James and John Dewey to escape the mind-body and nature-nurture dualisms--that is, to offer an alternative vocabulary that might lend further clarity to the revolutionary insights of James and Dewey by appealing to the processual categories of Chinese cosmology. What I will try to do first is to refocus the pragmatist＇s explanation of the relationship between mind and body through the lens of a process Confucian cosmology. And then, to make the case for James and Dewey, I will return to the radical, imagistic language they invoke to try and make the argument that this processual, holistic understanding of ＂vital bodyminding＂ is in fact what they were trying to say all along.展开更多
A profound split is evident during the period 1670-1730 in the way European scholars and commentators attempted to understand and describe classical Chinese thought. For some, Confucianism acknowledged divine creation...A profound split is evident during the period 1670-1730 in the way European scholars and commentators attempted to understand and describe classical Chinese thought. For some, Confucianism acknowledged divine creation and divine governance of the world, immortality of the soul and other elements of Natural Theology. The Radical Enlightenment thinkers, however, and also some Christian scholars denied that Confucianism was based on Natural Theology or pervaded by belief in divine providence, characterizing it rather as monist, naturalist and Spinozist. The disagreement proved fundamental in several respects and proved divisive for the Church, as well as European thought more generally, producing a series of lively disputes that continued over several decades.展开更多
This paper starts with the social and moral implications of wall in history and in the contemporary world,to usher in the early Confucian discourse on wall and gate.The Confucian discourse implies that walls一either a...This paper starts with the social and moral implications of wall in history and in the contemporary world,to usher in the early Confucian discourse on wall and gate.The Confucian discourse implies that walls一either actual,virtual or symbolic-are there to defend and/or to separate,while gates enable the managed access to and opening-up the self-imposed insularity or moderate the self-centred exclusiveness that walls imply.By way of reinterpretation and reconstruction,we will extract from a variety of Confucian discussions the ethical awareness that however strongly built,walls must be associated with gates,and that the wall and the gate are therefore locked in mutuality to make possible the reality of interconnectedness between the inside and the outside and between the self and the other.It will be argued that by using ethical virtues as tools to moderate separation and exclusiveness,Confucian discourses highlight the dynamics of the self-other relationship,and establishes an ethics that may well be still applicable to contemporary situations and can be drawn upon to help dissolve the tension between the values of populist self-centrism and those of globalist interconnectedness.展开更多
As a typical American Product, the Human resource management （HRM） system provides a strong sense of equity, of a trustworthy exchange relationship, and alleges that assessment and promotion mainly depend on an indi...As a typical American Product, the Human resource management （HRM） system provides a strong sense of equity, of a trustworthy exchange relationship, and alleges that assessment and promotion mainly depend on an individual＇s merits. The critical perspectives of HRM reveal that the ＂soft＂ HRM offers a smokescreen for ＂hard＂ HRM to cover its unchanged reality, which emphasizes rationality, individualism, control and short-term orientation. This article analyzes the underlying philosophy of HRM, which offers the fundamental theoretical support for it, from four aspects： individualism, meritocracy, rationality and short-termism.展开更多
The core argument of Chenyang Li＇s new book is that harmony-understood in particular through the categories of ＂deep harmony＂ and ＂creative tension＂-is the central idea of classical Confucianism.
Virtue Ethics and Confucianism, edited by Stephen C. Angle and Michael Slote,is a welcome addition to the growing literature on cross-cultural and comparative ethics. This collection is composed of selected papers fro...Virtue Ethics and Confucianism, edited by Stephen C. Angle and Michael Slote,is a welcome addition to the growing literature on cross-cultural and comparative ethics. This collection is composed of selected papers from a 2010 conference of American and Chinese scholars on the topic of Confucianism and virtue ethics. The essays are divided into four divisions, each loosely organized around a particular theme.展开更多
Based on my limited reading and understanding, I appreciate Ames＇s book as a rich and thought-provoking work. My assessment of it as rich can be explained by referring to two words in the title of the book： ＂vocabu...Based on my limited reading and understanding, I appreciate Ames＇s book as a rich and thought-provoking work. My assessment of it as rich can be explained by referring to two words in the title of the book： ＂vocabulary＂ and ＂role.＂ With regard to Confucian role ethics, a ＂vocabulary,＂ or a comprehensive introduction, is presented. But its deeper meaning is as follows. The terms in this vocabulary are not items in a categorical list but, rather, these terms need each other to form meaningful text and, hence, function as the ＂role[s]＂ in the first part of the title, so that ＂each role is present in the activities that are defining of every other role＂ （175）.展开更多
Intrinsic value in nature is a key concept in professional environmental ethics literature in the West. Western scholars such as Holmes Rolston III and Paul Taylor argue that the philosophical foundation of environmen...Intrinsic value in nature is a key concept in professional environmental ethics literature in the West. Western scholars such as Holmes Rolston III and Paul Taylor argue that the philosophical foundation of environmental ethics should be based on the concept of intrinsic value in nature. Influenced by this concept, some influential Chinese environmental ethics scholars such as Yu Mouchang and Lu Feng argue that the foundation of environmental ethics in China should be based on the concept of intrinsic value in nature. This paper holds that the metaphysical, epistemological and ethical meaning of intrinsic value in nature is the legacy of Western philosophical traditions, which is in conflict with the Chinese philosophical traditions. Meanwile, the paper argues that the Daoist conception of living in harmony with nature can become the foundation for Chinese environmental ethics. The Daoist conception of living in harmony with nature is based on aesthetic appreciation of nature and people＇s participation in the beauty of nature.展开更多
If one goes beyond the Western perspective, one realizes that most philosophy outside the West has been virtue-ethical in character. But it also turns out that there are simply more historical kinds of virtue ethics t...If one goes beyond the Western perspective, one realizes that most philosophy outside the West has been virtue-ethical in character. But it also turns out that there are simply more historical kinds of virtue ethics than most virtue ethicists recognize. Virtue ethics is mainly of interest because of its contemporary relevance and plausibility, and it is argued here that a virtue ethics that emphasizes empathy is very plausible in contemporary terms. Such an approach can say some strong things in favor of democracy, but it can also criticize Western thought for putting too much emphasis on autonomy rights rather than people＇s, and especially women＇s, welfare.展开更多
Chinese philosophy in the twentieth century has often been related to some sort of cultural or other particularism or some sort of philosophical universalism. By and large, these still seem to be the terms along which...Chinese philosophy in the twentieth century has often been related to some sort of cultural or other particularism or some sort of philosophical universalism. By and large, these still seem to be the terms along which academic debates are carried out. The tension is particularly manifest in notions such as ＂Chinese philosophy＂ ＂Daoist cosmology,＂ ＂Neo-Confucian idealism,＂ or ＂Chinese metaphysics.＂ For some, ＂Chinese metaphysics＂ may be a blatant contradictio in adiecto, while others may find it a most ordinary topic to be discussed at the beginning of the twenty-first century. In this article, I set out to examine two major discourses in which talk about ＂metaphysics＂ is frequent and popular and to which talk of ＂Chinese metaphysics＂ may wish to contribute： the history of philosophy and analytic philosophy. My contention is that it is usually far from obvious what reasons are behind putting ＂Chinese metaphysics＂ on the academic agenda and to what precise purpose this is done. What my discussion seeks to highlight is the as yet often largely unarticulated dimension of the politics of comparative philosophy--of which talk about ＂Chinese metaphysics＂ may but need not be an example.展开更多
With a dozen influential publications,Professor Dan Zahavi has established himself as a world-leading interpreter of Husserl and a pioneering scholar working at the intersection between phenomenological philosophy and...With a dozen influential publications,Professor Dan Zahavi has established himself as a world-leading interpreter of Husserl and a pioneering scholar working at the intersection between phenomenological philosophy and empirical research such as cognitive sciences,altruistic study,and nursing study.On the one hand,with the book Husserl and Transcendental Intersubjectivity(2001),Zahavi provides an in-depth interpretation of Husserfs theory of intersubjectivity and defends his transcendental approach against the widespread Schutzian critique that takes his theory to be an unfortunate philosophical failure.展开更多
dRoger Ames＇s Confucian Role Ethics： A Vocabulary, is an important contribution to an impressive, decades-long academic output of lasting value. A Confucian way of life, in my view, is a constant quest for self-impr...dRoger Ames＇s Confucian Role Ethics： A Vocabulary, is an important contribution to an impressive, decades-long academic output of lasting value. A Confucian way of life, in my view, is a constant quest for self-improvement, and Roger is a wonderful model for other academics. Let me now turn to some questions about Roger＇s book in the hope that Roger＇s answers will clarify some key issues. I focus on chapter 4, which specifically deals with Confucian role ethics. I begin with some questions about terminology and then ask some questions about role ethics and morality.展开更多
This article begins with a discussion of T.W. Adorno＇s exploration of the culture industry, which he sees as characterized by deception and manipulation. The article then goes on to focus on the phenomenon of ＂false...This article begins with a discussion of T.W. Adorno＇s exploration of the culture industry, which he sees as characterized by deception and manipulation. The article then goes on to focus on the phenomenon of ＂false culture,＂ which has been brought about by commodity fetishism＇s expansion to the cultural field in terms of both artistic creation （production） and appraciation （consumption）. The article＇s task then turns to interpreting Adomo＇s critical reflections on art on the basis of his non-identity philosophy and the intrinsic dual dimensions （both destroying and reconciling） of ＂＇negative dialectics.＂ This allows one to make the claim that there is an inner relationship between Adorno＇s theory of art and his social thought, and that these two aspects of discussion, particularly seen in relation provide a foundation for meaningful human life.展开更多
This short article explores the meaning of Shusterman＇s ＂transactional body,＂ derived from his statement that the will is not a purely mental affair that is independent of physical modality but is always an interac...This short article explores the meaning of Shusterman＇s ＂transactional body,＂ derived from his statement that the will is not a purely mental affair that is independent of physical modality but is always an interaction with its environment. While he appreciates the Deweyan interaetional model, he develops the ＂transactional mode,＂ which he implies should expand the body-mind unity to the level of social and cultural conditions. Shusterman finds similar integrations and transactions among the mental, psychophysical and physical levels in Asian philosophical traditions. This article conducts a comparative study between his theory and Mencius＇ understanding of the body. Within the discussion, the analysis of aesthetic experience explicated by Dewey and Shusterman is reviewed as the link to the comparison.展开更多
This paper explores the roles of the erotic and gastronomic arts in Richard Shusterman＇s somaesthetics. By discussing the relationship between moral education and the cultivation of gustatory taste in classical Chine...This paper explores the roles of the erotic and gastronomic arts in Richard Shusterman＇s somaesthetics. By discussing the relationship between moral education and the cultivation of gustatory taste in classical Chinese philosophy, this paper suggests future avenues of research for somaesthetics that draw on the rich tradition of thinking about food and the body in Chinese philosophy.展开更多
1A number of observations concerning current trends in philosophy will be addressed in this article insofar as they relate to the upcoming 24^th World Congress of Philosophy （WCP）. As the Secretary General of the In...1A number of observations concerning current trends in philosophy will be addressed in this article insofar as they relate to the upcoming 24^th World Congress of Philosophy （WCP）. As the Secretary General of the International Federation of Philosophical Societies （FISP） and the Chair of the Executive Committee of the Congress, I am pleased to add my own reflections and observations to those of other contributors in this volume, hoping this will reflect the cooperative efforts and friendship that have united us in the course of preparation for this Congress.展开更多
文摘In Chinese Academia, the publication of this volume has gained a great deal of applause, about which little more needs to be said here. As its name indicates, this entry in the series aims to reveal the fourth and the last stage of the history of ancient Greek philosophy, which covers the Hellenistic and Roman periods （about 800 years in total）. Additionally, its appendix also serves as a brief summary of the foregoing volumes, which is quite helpful. This final volume is the end result of a marvelous academic project, which has lasted for 28 years. Prof. Wang Zisong is the Chief Editor of the whole project, and Prof. Chen Chun-fu is the executive editor of this volume. The new authors, who are mainly responsible for this volume, include Prof. Bao and Prof. Zhang.
文摘In the past 40 years, Chinese research in the field of philosophical aesthetics has made great progress in basic research and academic contributions. The Chinese approach to the ontology of contemporary aesthetics has played the most important role in this historical transition. A shifting paradigm of the ontology of aesthetics-from the concept of “practice” （shijian 實踐） to the concept of“living” （shenghuo 生活）-is assisting to integrate Chinese aesthetics into the context of globalization, and Chinese and global. “Aesthetics” is Aesthetica, it is also is a Juexue 觉学 Chinese context. the future of Chinese aesthetics is both not just Ganxue 感学 in the sense of that is closer to the sense of Aisthetik in
文摘Heaven and Earth Are Not Humane is a genuine contribution to the field of Chinese philosophy. By engaging in a kind of ＂rooted global philosophy,＂ Franklin Perkins addresses issues inherent to early Chinese texts in a way that renders them meaningful for contemporary philosophers） Perkins facilitates a cross-cultural dialogue between those in early China and those concerned with the problem of evil in European history. In doing this, Perkins not only demonstrates a grasp of the major primary texts and the relevant secondary literature, but he also demonstrates a breadth of knowledge that extends into contemporary Chinese thought, as well as into recently unearthed Chinese manuscripts and countless figures in the Western philosophical tradition.
文摘Opposed to a commonly held interpretation that Confucian discourse regarding tianren heyi （天人合一） is simply a human-centred philosophical fusion of humanity and nature, this article argues that the Confucian discourse is in fact composed of two contradictory orientations, one ten-centred （roughly equivalent to ＂anthropocentric＂） and the other tian-centred （＂nature-centric＂ in a specific sense）, which generally correspond to the two major camps of environmental philosophy in the West in the twentieth century. It will be further argued that the two orientations of the Confucian view have different yet related functions with regard to environmental protection and conservation： the tian-centred understanding establishes a metaphysical and religious framework for Confucian eco-ethical norms, in which ecological prohibitions and policies are built into the political and religious infrastructure, while the ten-centred orientation adds practical values and meanings to the ontological care of the human relation to the environment. In modem times, the two orientations of Confucian eco-ethics are under further development, moving away from being dualistic philosophies and converging on the eco-ethical way of life. Contemporary Confueians are investigating how the two traditional ＂orientations＂ can be unified as one holistic perspective which could provide theoretical and practical guidance for our understanding of the human position in the universe, the harmony between humans and nature, and the value of environmental protection and conservation.
文摘In this essay, inspired by the somatic turn in philosophy initiated by Richard Shusterman, I want to invoke the language of classical Confucian philosophy to think through the best efforts of William James and John Dewey to escape the mind-body and nature-nurture dualisms--that is, to offer an alternative vocabulary that might lend further clarity to the revolutionary insights of James and Dewey by appealing to the processual categories of Chinese cosmology. What I will try to do first is to refocus the pragmatist＇s explanation of the relationship between mind and body through the lens of a process Confucian cosmology. And then, to make the case for James and Dewey, I will return to the radical, imagistic language they invoke to try and make the argument that this processual, holistic understanding of ＂vital bodyminding＂ is in fact what they were trying to say all along.
文摘A profound split is evident during the period 1670-1730 in the way European scholars and commentators attempted to understand and describe classical Chinese thought. For some, Confucianism acknowledged divine creation and divine governance of the world, immortality of the soul and other elements of Natural Theology. The Radical Enlightenment thinkers, however, and also some Christian scholars denied that Confucianism was based on Natural Theology or pervaded by belief in divine providence, characterizing it rather as monist, naturalist and Spinozist. The disagreement proved fundamental in several respects and proved divisive for the Church, as well as European thought more generally, producing a series of lively disputes that continued over several decades.
基金The article is supported by the Major Research Project of Ministry of Education of China's Key Research Institute of Humanities and Social Sciences at Universities,entitled“A Comparative Study of Chinese and Western Political Civilizations in an Ethical Perspective”(17JJD720007).
文摘This paper starts with the social and moral implications of wall in history and in the contemporary world,to usher in the early Confucian discourse on wall and gate.The Confucian discourse implies that walls一either actual,virtual or symbolic-are there to defend and/or to separate,while gates enable the managed access to and opening-up the self-imposed insularity or moderate the self-centred exclusiveness that walls imply.By way of reinterpretation and reconstruction,we will extract from a variety of Confucian discussions the ethical awareness that however strongly built,walls must be associated with gates,and that the wall and the gate are therefore locked in mutuality to make possible the reality of interconnectedness between the inside and the outside and between the self and the other.It will be argued that by using ethical virtues as tools to moderate separation and exclusiveness,Confucian discourses highlight the dynamics of the self-other relationship,and establishes an ethics that may well be still applicable to contemporary situations and can be drawn upon to help dissolve the tension between the values of populist self-centrism and those of globalist interconnectedness.
文摘As a typical American Product, the Human resource management （HRM） system provides a strong sense of equity, of a trustworthy exchange relationship, and alleges that assessment and promotion mainly depend on an individual＇s merits. The critical perspectives of HRM reveal that the ＂soft＂ HRM offers a smokescreen for ＂hard＂ HRM to cover its unchanged reality, which emphasizes rationality, individualism, control and short-term orientation. This article analyzes the underlying philosophy of HRM, which offers the fundamental theoretical support for it, from four aspects： individualism, meritocracy, rationality and short-termism.
文摘The core argument of Chenyang Li＇s new book is that harmony-understood in particular through the categories of ＂deep harmony＂ and ＂creative tension＂-is the central idea of classical Confucianism.
文摘Virtue Ethics and Confucianism, edited by Stephen C. Angle and Michael Slote,is a welcome addition to the growing literature on cross-cultural and comparative ethics. This collection is composed of selected papers from a 2010 conference of American and Chinese scholars on the topic of Confucianism and virtue ethics. The essays are divided into four divisions, each loosely organized around a particular theme.
文摘Based on my limited reading and understanding, I appreciate Ames＇s book as a rich and thought-provoking work. My assessment of it as rich can be explained by referring to two words in the title of the book： ＂vocabulary＂ and ＂role.＂ With regard to Confucian role ethics, a ＂vocabulary,＂ or a comprehensive introduction, is presented. But its deeper meaning is as follows. The terms in this vocabulary are not items in a categorical list but, rather, these terms need each other to form meaningful text and, hence, function as the ＂role[s]＂ in the first part of the title, so that ＂each role is present in the activities that are defining of every other role＂ （175）.
文摘Intrinsic value in nature is a key concept in professional environmental ethics literature in the West. Western scholars such as Holmes Rolston III and Paul Taylor argue that the philosophical foundation of environmental ethics should be based on the concept of intrinsic value in nature. Influenced by this concept, some influential Chinese environmental ethics scholars such as Yu Mouchang and Lu Feng argue that the foundation of environmental ethics in China should be based on the concept of intrinsic value in nature. This paper holds that the metaphysical, epistemological and ethical meaning of intrinsic value in nature is the legacy of Western philosophical traditions, which is in conflict with the Chinese philosophical traditions. Meanwile, the paper argues that the Daoist conception of living in harmony with nature can become the foundation for Chinese environmental ethics. The Daoist conception of living in harmony with nature is based on aesthetic appreciation of nature and people＇s participation in the beauty of nature.
文摘If one goes beyond the Western perspective, one realizes that most philosophy outside the West has been virtue-ethical in character. But it also turns out that there are simply more historical kinds of virtue ethics than most virtue ethicists recognize. Virtue ethics is mainly of interest because of its contemporary relevance and plausibility, and it is argued here that a virtue ethics that emphasizes empathy is very plausible in contemporary terms. Such an approach can say some strong things in favor of democracy, but it can also criticize Western thought for putting too much emphasis on autonomy rights rather than people＇s, and especially women＇s, welfare.
文摘Chinese philosophy in the twentieth century has often been related to some sort of cultural or other particularism or some sort of philosophical universalism. By and large, these still seem to be the terms along which academic debates are carried out. The tension is particularly manifest in notions such as ＂Chinese philosophy＂ ＂Daoist cosmology,＂ ＂Neo-Confucian idealism,＂ or ＂Chinese metaphysics.＂ For some, ＂Chinese metaphysics＂ may be a blatant contradictio in adiecto, while others may find it a most ordinary topic to be discussed at the beginning of the twenty-first century. In this article, I set out to examine two major discourses in which talk about ＂metaphysics＂ is frequent and popular and to which talk of ＂Chinese metaphysics＂ may wish to contribute： the history of philosophy and analytic philosophy. My contention is that it is usually far from obvious what reasons are behind putting ＂Chinese metaphysics＂ on the academic agenda and to what precise purpose this is done. What my discussion seeks to highlight is the as yet often largely unarticulated dimension of the politics of comparative philosophy--of which talk about ＂Chinese metaphysics＂ may but need not be an example.
文摘With a dozen influential publications,Professor Dan Zahavi has established himself as a world-leading interpreter of Husserl and a pioneering scholar working at the intersection between phenomenological philosophy and empirical research such as cognitive sciences,altruistic study,and nursing study.On the one hand,with the book Husserl and Transcendental Intersubjectivity(2001),Zahavi provides an in-depth interpretation of Husserfs theory of intersubjectivity and defends his transcendental approach against the widespread Schutzian critique that takes his theory to be an unfortunate philosophical failure.
文摘dRoger Ames＇s Confucian Role Ethics： A Vocabulary, is an important contribution to an impressive, decades-long academic output of lasting value. A Confucian way of life, in my view, is a constant quest for self-improvement, and Roger is a wonderful model for other academics. Let me now turn to some questions about Roger＇s book in the hope that Roger＇s answers will clarify some key issues. I focus on chapter 4, which specifically deals with Confucian role ethics. I begin with some questions about terminology and then ask some questions about role ethics and morality.
文摘This article begins with a discussion of T.W. Adorno＇s exploration of the culture industry, which he sees as characterized by deception and manipulation. The article then goes on to focus on the phenomenon of ＂false culture,＂ which has been brought about by commodity fetishism＇s expansion to the cultural field in terms of both artistic creation （production） and appraciation （consumption）. The article＇s task then turns to interpreting Adomo＇s critical reflections on art on the basis of his non-identity philosophy and the intrinsic dual dimensions （both destroying and reconciling） of ＂＇negative dialectics.＂ This allows one to make the claim that there is an inner relationship between Adorno＇s theory of art and his social thought, and that these two aspects of discussion, particularly seen in relation provide a foundation for meaningful human life.
文摘This short article explores the meaning of Shusterman＇s ＂transactional body,＂ derived from his statement that the will is not a purely mental affair that is independent of physical modality but is always an interaction with its environment. While he appreciates the Deweyan interaetional model, he develops the ＂transactional mode,＂ which he implies should expand the body-mind unity to the level of social and cultural conditions. Shusterman finds similar integrations and transactions among the mental, psychophysical and physical levels in Asian philosophical traditions. This article conducts a comparative study between his theory and Mencius＇ understanding of the body. Within the discussion, the analysis of aesthetic experience explicated by Dewey and Shusterman is reviewed as the link to the comparison.
文摘This paper explores the roles of the erotic and gastronomic arts in Richard Shusterman＇s somaesthetics. By discussing the relationship between moral education and the cultivation of gustatory taste in classical Chinese philosophy, this paper suggests future avenues of research for somaesthetics that draw on the rich tradition of thinking about food and the body in Chinese philosophy.
文摘1A number of observations concerning current trends in philosophy will be addressed in this article insofar as they relate to the upcoming 24^th World Congress of Philosophy （WCP）. As the Secretary General of the International Federation of Philosophical Societies （FISP） and the Chair of the Executive Committee of the Congress, I am pleased to add my own reflections and observations to those of other contributors in this volume, hoping this will reflect the cooperative efforts and friendship that have united us in the course of preparation for this Congress.
