Despite the challenges facing small economies, leadership research has given scant attention to leaders' behaviour in those countries during crises. Using seemingly paradoxical domains of paternalistic leadership theory: authoritarian, benevolent and moral leader behaviour, together with concepts like populism from the political science domain, we analyse how Sri Lanka's 'strongman' President provided a façade of paternalistic leadership during the first phase of the COVID-19 pandemic. Through analysis of written and verbal content (public speeches, independent reports and government media output), we show how the power exercised through authoritarian, as opposed to authoritative behaviour, together with espoused morality and benevolence, appears to have been effective in the short term in containing the pandemic. However, sustained success in dealing with the crisis is hampered by the contradictions between this paternalistic façade and the dark realities of authoritarian and populist leadership. Accordingly, we offer theoretical insights into how the darker elements of paternalistic leadership can be better understood and averted.
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Pub Date : 2022-07-31DOI: 10.1080/17570638.2022.2107137
David. Jones
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Pub Date : 2022-06-24DOI: 10.1080/17570638.2022.2091971
King‐Ho Leung
ABSTRACT Contemporary critical theory and black studies have witnessed a surge in theoretical accounts of “blackness” as “nothingness”. Drawing on the work of the poet and cultural theorist Fred Moten, this article offers a reading of this recent postulation of blackness as “nothingness” in light of some of the similar theoretical endeavors in post-Kantian European philosophy. By comparing Moten’s “paraontological” conception of nothingness to Heidegger’s self-nihilating nothing, Sartre’s relative nothingness, as well as Schelling’s notion of absolute nothingness, this article argues that Moten’s paraontology presents a more robust and systematic conception of nothingness than those of Heidegger, Sartre, and Schelling. By way of this comparison with these “canonical” accounts from European philosophy, this article highlights not only the unique features of Moten’s sophisticated formulation of nothingness, but also some of unacknowledged presumptions and prejudices of traditional metaphysics which Moten’s work calls into question.
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Pub Date : 2022-06-24DOI: 10.1080/17570638.2022.2091972
Claudia Aguilar
ABSTRACT Over the last years, some of Spinoza studies have shifted to a consideration of the relational character of his ethics by focusing on the notion of autonomy. This concept is foreign to Spinoza's vocabulary. Therefore, I will attempt to explain what Spinozan relational autonomy is and its connection with the most important ethical concept in his philosophy: freedom. Following considerations about Spinozan freedom, I claim that it entails a relational character and that, for this reason, it is equal to relational autonomy. We are free when our joint action is based on adequate ideas of what we have in common with others.
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Pub Date : 2022-05-04DOI: 10.1080/17570638.2022.2124051
Bret W. Davis
Ueda Shizuteru 上田閑照 (1926–2019) led a double life. And he taught us how we, too, can lead double lives. Or rather, he explained how we are already in fact doing so. It’s just that we don’t realize this. We are not awakened to, and thus do not fully actualize the fact that we always dwell, more or less, both within and beyond the linguistically constructed worlds of meaning that we co-create and that in turn co-create us. The more we become aware of this fact, the more capable we’ll become of creatively exiting and reentering these semantic spaces, and thus of living the kind of double life of dialogue that Ueda so well modeled in practice as well as mapped out in theory. Throughout his life, Ueda was devoted to engaging, primarily from the standpoint of Zen Buddhism, in interreligious as well as intercultural philosophical dialogue. In a retrospective essay written in 2004, Ueda wrote that his life and work took place within two kinds of “between spaces” (aida 間). He moved between “religious existence” (shūkyō-teki jitsuzon 宗教 的実存) and “philosophical thinking” (tetsugaku-teki shisaku 哲学的思索). And, for him, this entailed going between engaging with the spiritual traditions of East-Asia— the practice of Zen Buddhism in particular—and studying European traditions of philosophy and religion (Ueda 2005a, 18). No doubt Ueda was drawn to study Meister Eckhart—that unmatched medieval Meister of both life and letters—because he recognized a kindred attempt to live and think in between acute existential and intellectual demands. Sensing a similar combination of sincere spiritual practice and passionate scholarly thinking is probably also
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Pub Date : 2022-05-04DOI: 10.1080/17570638.2022.2130695
Bret W. Davis
ABSTRACT This essay seeks to understand the nature of both interpersonal and intercultural dialogue from the perspective of Zen Buddhism as it has been interpreted, in dialogue with Western philosophy and religion, by the central figure of the third generation of the Kyoto School: Ueda Shizuteru (1926–2019). It examines how Ueda develops a philosophy of interpersonal dialogue on the basis of Zen teachings and practices. In particular, it reveals how Ueda draws on Huayan and Zen Buddhist notions of “host” and “guest” to unfold the dialogical implications of the tenth of The Ten Oxherding Pictures, kōan interviews, linked verse poetry, and the Japanese greeting of the bow. The final sections of this article then explore the implications for intercultural dialogue of Ueda’s account of human existence as dwelling in a “twofold world” through a circulating process of “exiting language and exiting into language.”
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Pub Date : 2022-05-04DOI: 10.1080/17570638.2022.2124010
J. Wirth
ABSTRACT These are short reflections on Ueda Shizuteru’s collection of essays, written in German, called Wer und was bin ich? Zur Phänomenologie des Selbst im Zen-Buddhismus. I read and respond to them as a way of paying my respects to this great thinker by locating the space of transformative philosophical encounter that his writing enacts and invites.
以上是对上田静人德语散文集《Wer und was bin ich？禅宗的哲学。我阅读并回应它们，是为了通过定位他的作品所创造和邀请的变革性哲学遭遇的空间，向这位伟大的思想家致敬。
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Pub Date : 2022-05-04DOI: 10.1080/17570638.2022.2139044
Ueda Shizuteru Translated by Gregory S. Moss
ABSTRACT “Meister Eckhart’s Mysticism in Comparison with Zen Buddhism” originally appeared as the concluding section of Ueda Shizuteru’s first book, Die Gottesgeburt in der Seele und der Durchbruch zur Gottheit: Die mystische Anthropologie Meister Eckharts und ihre Konfrontation mit der Mystik des Zen-Buddhismus. It was first published in 1965 as an expanded version of Ueda’s doctoral dissertation, which was written under the supervision of Ernst Benz at the University of Marburg. Ueda’s careful analysis not only illuminates important points of affinity between Eckhart and Zen, but also explains why Eckhart’s mysticism cannot be simply interchanged with Zen Buddhism. To allow the reader to read for themselves, I kept all interpretative notes to a minimum. The text is translated from the most recent edition of the German text, published in 2018 by Verlag Karl Alber, and edited by Wolf Burbat. The German pagination is interpolated in bold throughout the text.
摘要“梅斯特·埃克哈特的神秘主义与禅宗的比较”最初出现在上田静人的第一本书《在Seele and der Durchbruch zur Gottheit中的死亡：神秘人类学梅斯特·埃克哈特斯与禅宗的神秘前沿》的结尾部分。它于1965年首次出版，是上田博士论文的扩充版，该论文是在马尔堡大学恩斯特·本茨的监督下撰写的。上田的仔细分析不仅阐明了埃克哈特与禅宗之间的重要契合点，也解释了埃克哈特的神秘主义不能与禅宗简单地互换的原因。为了让读者自己阅读，我尽量减少所有的解释性注释。该文本翻译自2018年由Verlag Karl Alber出版、Wolf Burbat编辑的最新版德语文本。德语页码在整个文本中以粗体插入。
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Pub Date : 2022-05-04DOI: 10.1080/17570638.2022.2124009
J. Krummel
ABSTRACT In this paper, I explicate Ueda Shizuteru’s philosophy of the twofold being-in-the-world and the ethics he draws from it. Ueda provides an original reading of Nishida’s concept of pure experience and develops it together with an understanding of Nishida’s concept of place by combining it with the phenomenological notion of the horizon. This leads him to understand the world, or place wherein we are, as twofold, implying the semantic space or network of meanings within it, on the one hand, and, on the other hand, the boundless or undetermined open which envelops the former as its other. Our being as being-in-the-world is thus also twofold in implying both sides of the horizon, inside and outside, whereby we are ontologically grounded but at the same time without ground in being suspended by the semantic emptiness and ontological nothingness lying beyond.
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