Pub Date : 2023-02-21DOI: 10.1080/09552367.2023.2179966
E. Nelson
ABSTRACT This paper excavates the practice-oriented background and therapeutic significance of emptiness in the Madhyamaka philosophy attributed to Nāgārjuna and Sengzhao. Buddhist emptiness unravels experiential and linguistic reification through meditation and argumentation. The historical contexts and uses of the word indicate that it is primarily a practical diagnostic and therapeutic concept. Emptiness does not lead to further views or truths but, akin to yet distinct from Ajñāna and Pyrrhonian skepticism, the suspension of assertion. This sense of emptiness as a practice can be traced in the intercultural transmission of Madhyamaka from Nāgārjuna, its paradigmatic philosopher, to Sengzhao 僧肇, its first pivotal indigenous Chinese representative.
{"title":"Emptiness, negation, and skepticism in Nāgārjuna and Sengzhao","authors":"E. Nelson","doi":"10.1080/09552367.2023.2179966","DOIUrl":"https://doi.org/10.1080/09552367.2023.2179966","url":null,"abstract":"ABSTRACT This paper excavates the practice-oriented background and therapeutic significance of emptiness in the Madhyamaka philosophy attributed to Nāgārjuna and Sengzhao. Buddhist emptiness unravels experiential and linguistic reification through meditation and argumentation. The historical contexts and uses of the word indicate that it is primarily a practical diagnostic and therapeutic concept. Emptiness does not lead to further views or truths but, akin to yet distinct from Ajñāna and Pyrrhonian skepticism, the suspension of assertion. This sense of emptiness as a practice can be traced in the intercultural transmission of Madhyamaka from Nāgārjuna, its paradigmatic philosopher, to Sengzhao 僧肇, its first pivotal indigenous Chinese representative.","PeriodicalId":44358,"journal":{"name":"ASIAN PHILOSOPHY","volume":"33 1","pages":"125 - 144"},"PeriodicalIF":0.6,"publicationDate":"2023-02-21","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43268594","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-02-16DOI: 10.1080/09552367.2023.2181247
Frédéric Krumbein
ABSTRACT Han Fei (around 280 to 233 B.C.) advocates a strong and orderly state based on the absolute authority of the state and the law. Han Fei is usually not associated with human rights. His philosophy is difficult to reconcile with civil and political human rights, even if some of his political concepts support the realization of certain human rights. However, Han Fei’s ideas help us to gain a better understanding of the People’s Republic of China’s official human rights narrative. The PRC emphasizes collective social and economic human rights, views the authority of the Communist Party as a prerequisite for the realization of human rights, and advocates rule by law, i.e. using the law as a tool of governance. This largely conforms to Han Fei‘s views on the role of the authority of the state and the law, and the relationship between the government and its citizens.
{"title":"Han Fei and conceptions of universal and Chinese human rights","authors":"Frédéric Krumbein","doi":"10.1080/09552367.2023.2181247","DOIUrl":"https://doi.org/10.1080/09552367.2023.2181247","url":null,"abstract":"ABSTRACT Han Fei (around 280 to 233 B.C.) advocates a strong and orderly state based on the absolute authority of the state and the law. Han Fei is usually not associated with human rights. His philosophy is difficult to reconcile with civil and political human rights, even if some of his political concepts support the realization of certain human rights. However, Han Fei’s ideas help us to gain a better understanding of the People’s Republic of China’s official human rights narrative. The PRC emphasizes collective social and economic human rights, views the authority of the Communist Party as a prerequisite for the realization of human rights, and advocates rule by law, i.e. using the law as a tool of governance. This largely conforms to Han Fei‘s views on the role of the authority of the state and the law, and the relationship between the government and its citizens.","PeriodicalId":44358,"journal":{"name":"ASIAN PHILOSOPHY","volume":"33 1","pages":"145 - 162"},"PeriodicalIF":0.6,"publicationDate":"2023-02-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41360225","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-02-01DOI: 10.1080/09552367.2023.2174483
I. Netton
It is with great sadness that we record the death at the age of 76 of Dr Brian Carr, the cofounder and co-editor with Professor Indira Mahalingam Carr of Asian Philosophy. Brian was born on 12 June 1946 in Falmouth, Cornwall, the son of Gertrude and Wilfrid Carr, and one of six children. Although Wilfrid had left school at the age of 14, he was wellread and Brian used to recall many a boyhood conversation with his father about the classical philosophers such as Aristotle. It is surely here that the foundations were laid for Brian’s future philosophical career. Having passed the 11-plus, Brian attended Falmouth Grammar School from 1957 to 1964. Then, unusually for a future academic philosopher, Brian started his career by reading Aeronautical Engineering at Imperial College, London (1964–1965). However, he soon decided that life as a future engineer was not for him and he switched to Philosophy at King’s College, London in 1966, graduating with first class honours in Philosophy in 1969. He then continued his studies with an MPhil in Philosophy at Birkbeck, University of London (1972) and later crowned these academic achievements with a PhD in Philosophy at the University of Exeter in 1987. After a brief period teaching physics and maths at a secondary school in London (1969– 1971), Brian was appointed Lecturer (later Senior Lecturer) in Philosophy at Exeter University where he happily taught and researched from 1971–1988. At the tender age of 24 he was the youngest Lecturer ever to be appointed to that Department, then under the magisterial headship of Professor D.J.O’Connor (1914–2012). Brian’s first wife Maria tragically died of cancer and he later married Indira Mahalingam, a doctoral researcher and later a distinguished Professor of Law at the University of Surrey. They were very happily married for over 40 years and Indira became, and remained, a stalwart academic companion and co-researcher in Brian’s burgeoning interests in the various philosophical schools of the East. The 1980s were an extremely difficult period for University Departments of Philosophy in the UK. There were many closures including the Department at Brian’s alma mater of the University of Exeter. Nonetheless, in 1988, Brian was able to accept a new appointment at the University of Nottingham where he was Senior Lecturer from 1988 to 2002 and where he became Vice-Dean for Postgraduates in Arts, Law, Social Sciences and Education from 1997 to 2001. Brian engaged mainly with metaphysics in his research and, as his career progressed, he became increasingly drawn to the metaphysics found in Indian Philosophy such as those of the early eighth century CE Hindu philosopher Śaṅkara who is regarded as ‘the most renowned teacher of nondualist (Advaita) Vedānta, which emphasizes realizing the nondual reality’. Thus, while Brian wrote eruditely about the philosopher of science and politics, Karl Popper (1904–1994), the analytical philosopher and mathematician Bertrand Russell (1872–197
{"title":"Obituary: Dr Brian Carr (1946–2022)","authors":"I. Netton","doi":"10.1080/09552367.2023.2174483","DOIUrl":"https://doi.org/10.1080/09552367.2023.2174483","url":null,"abstract":"It is with great sadness that we record the death at the age of 76 of Dr Brian Carr, the cofounder and co-editor with Professor Indira Mahalingam Carr of Asian Philosophy. Brian was born on 12 June 1946 in Falmouth, Cornwall, the son of Gertrude and Wilfrid Carr, and one of six children. Although Wilfrid had left school at the age of 14, he was wellread and Brian used to recall many a boyhood conversation with his father about the classical philosophers such as Aristotle. It is surely here that the foundations were laid for Brian’s future philosophical career. Having passed the 11-plus, Brian attended Falmouth Grammar School from 1957 to 1964. Then, unusually for a future academic philosopher, Brian started his career by reading Aeronautical Engineering at Imperial College, London (1964–1965). However, he soon decided that life as a future engineer was not for him and he switched to Philosophy at King’s College, London in 1966, graduating with first class honours in Philosophy in 1969. He then continued his studies with an MPhil in Philosophy at Birkbeck, University of London (1972) and later crowned these academic achievements with a PhD in Philosophy at the University of Exeter in 1987. After a brief period teaching physics and maths at a secondary school in London (1969– 1971), Brian was appointed Lecturer (later Senior Lecturer) in Philosophy at Exeter University where he happily taught and researched from 1971–1988. At the tender age of 24 he was the youngest Lecturer ever to be appointed to that Department, then under the magisterial headship of Professor D.J.O’Connor (1914–2012). Brian’s first wife Maria tragically died of cancer and he later married Indira Mahalingam, a doctoral researcher and later a distinguished Professor of Law at the University of Surrey. They were very happily married for over 40 years and Indira became, and remained, a stalwart academic companion and co-researcher in Brian’s burgeoning interests in the various philosophical schools of the East. The 1980s were an extremely difficult period for University Departments of Philosophy in the UK. There were many closures including the Department at Brian’s alma mater of the University of Exeter. Nonetheless, in 1988, Brian was able to accept a new appointment at the University of Nottingham where he was Senior Lecturer from 1988 to 2002 and where he became Vice-Dean for Postgraduates in Arts, Law, Social Sciences and Education from 1997 to 2001. Brian engaged mainly with metaphysics in his research and, as his career progressed, he became increasingly drawn to the metaphysics found in Indian Philosophy such as those of the early eighth century CE Hindu philosopher Śaṅkara who is regarded as ‘the most renowned teacher of nondualist (Advaita) Vedānta, which emphasizes realizing the nondual reality’. Thus, while Brian wrote eruditely about the philosopher of science and politics, Karl Popper (1904–1994), the analytical philosopher and mathematician Bertrand Russell (1872–197","PeriodicalId":44358,"journal":{"name":"ASIAN PHILOSOPHY","volume":"33 1","pages":"91 - 93"},"PeriodicalIF":0.6,"publicationDate":"2023-02-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48455145","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-01-03DOI: 10.1080/09552367.2023.2164423
P. Feng
ABSTRACT In appreciating paintings, what we experience is either a result of their medium or object, regardless of whether the object is an actual thing, a fictional thing, an internal emotion, an abstract idea, or something else. However, the conceptions of ‘betweenness’ in traditional Chinese aesthetics and ‘twofoldness’ in contemporary Western aesthetics tell us that our experience of paintings might not be simply from the object or the medium itself but rather from a relation between the two. This study considers the intercultural value of the above concepts while examining how our aesthetic pleasure might derive from awareness of the object, the medium, and the play of our mind and body.
{"title":"‘Betweenness’ and ‘twofoldness’: A cross-cultural interpretation of the aesthetic appreciation of paintings","authors":"P. Feng","doi":"10.1080/09552367.2023.2164423","DOIUrl":"https://doi.org/10.1080/09552367.2023.2164423","url":null,"abstract":"ABSTRACT In appreciating paintings, what we experience is either a result of their medium or object, regardless of whether the object is an actual thing, a fictional thing, an internal emotion, an abstract idea, or something else. However, the conceptions of ‘betweenness’ in traditional Chinese aesthetics and ‘twofoldness’ in contemporary Western aesthetics tell us that our experience of paintings might not be simply from the object or the medium itself but rather from a relation between the two. This study considers the intercultural value of the above concepts while examining how our aesthetic pleasure might derive from awareness of the object, the medium, and the play of our mind and body.","PeriodicalId":44358,"journal":{"name":"ASIAN PHILOSOPHY","volume":"33 1","pages":"110 - 124"},"PeriodicalIF":0.6,"publicationDate":"2023-01-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41957125","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-01-03DOI: 10.1080/09552367.2023.2164406
Xiangnong Hu
ABSTRACT The New Confucian philosopher Mou Zongsan once compared the ethics of Mengzi to that of Kant, claiming that Mengzi’s ethics shares the same fundamental features with Kant’s and can therefore be better understood through a Kantian lens. This paper aims to argue against Mou by elaborating on two important but hitherto insufficiently addressed differences between Kant’s and Mengzi’s ethics. First, the paper shows that, as opposed to what Mou suggests, passages 6A1 to 6A3 of the Mengzi demonstrate Mengzi’s adoption of an a posteriori approach to ethics that stands in direct contrast to Kant’s a priori approach. Second, the paper argues that even if we read Kant’s ethics in a non-rigorous way that works in favor of Mou’s interpretation, ren (humaneness), yi (optimal appropriateness), li (observance of rites), and zhi (wisdom), as the core concepts of Mengzi’s ethics, can still hardly be regarded as Kantian moral laws.
{"title":"A new critique of Mou Zongsan’s Kantian interpretation of Mengzi’s ethics","authors":"Xiangnong Hu","doi":"10.1080/09552367.2023.2164406","DOIUrl":"https://doi.org/10.1080/09552367.2023.2164406","url":null,"abstract":"ABSTRACT The New Confucian philosopher Mou Zongsan once compared the ethics of Mengzi to that of Kant, claiming that Mengzi’s ethics shares the same fundamental features with Kant’s and can therefore be better understood through a Kantian lens. This paper aims to argue against Mou by elaborating on two important but hitherto insufficiently addressed differences between Kant’s and Mengzi’s ethics. First, the paper shows that, as opposed to what Mou suggests, passages 6A1 to 6A3 of the Mengzi demonstrate Mengzi’s adoption of an a posteriori approach to ethics that stands in direct contrast to Kant’s a priori approach. Second, the paper argues that even if we read Kant’s ethics in a non-rigorous way that works in favor of Mou’s interpretation, ren (humaneness), yi (optimal appropriateness), li (observance of rites), and zhi (wisdom), as the core concepts of Mengzi’s ethics, can still hardly be regarded as Kantian moral laws.","PeriodicalId":44358,"journal":{"name":"ASIAN PHILOSOPHY","volume":"33 1","pages":"94 - 109"},"PeriodicalIF":0.6,"publicationDate":"2023-01-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44418512","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-01-02DOI: 10.1080/09552367.2022.2162194
Burcin Bedel
ABSTRACT Xunzi lived at the end of the Warring States period (480/403–222 B.C.) of China. He sought solutions to the problems of social and political life, and the management theories he put forward constituted his primary system of thoughts. Xunzi saw a connection between politics and morality and embodied this connection with the concept of rituals. Unlike the thinkers, such as Confucius and Mengzi, who found the basis of morality in Tian 天 (nature), Xunzi brought a new interpretation to the creation process of rituals and morality within the framework of conscious activity. This paper focuses on the creation of rituals and the basis of morality. It interprets Mou Zongsan’s criticism of Xunzi: ‘morality is external’. By showing the relationship between human nature, Tian, and rituals, I will argue whether morality is ‘internal’ or ‘external’ to humans in Xunzi’s thoughts.
{"title":"A Mou Zongsan’s criticism of Xunzi: ‘Morality is external’","authors":"Burcin Bedel","doi":"10.1080/09552367.2022.2162194","DOIUrl":"https://doi.org/10.1080/09552367.2022.2162194","url":null,"abstract":"ABSTRACT Xunzi lived at the end of the Warring States period (480/403–222 B.C.) of China. He sought solutions to the problems of social and political life, and the management theories he put forward constituted his primary system of thoughts. Xunzi saw a connection between politics and morality and embodied this connection with the concept of rituals. Unlike the thinkers, such as Confucius and Mengzi, who found the basis of morality in Tian 天 (nature), Xunzi brought a new interpretation to the creation process of rituals and morality within the framework of conscious activity. This paper focuses on the creation of rituals and the basis of morality. It interprets Mou Zongsan’s criticism of Xunzi: ‘morality is external’. By showing the relationship between human nature, Tian, and rituals, I will argue whether morality is ‘internal’ or ‘external’ to humans in Xunzi’s thoughts.","PeriodicalId":44358,"journal":{"name":"ASIAN PHILOSOPHY","volume":"33 1","pages":"1 - 14"},"PeriodicalIF":0.6,"publicationDate":"2023-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45783146","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-12-28DOI: 10.1080/09552367.2022.2160046
Quan Wang
ABSTRACT This article compares repetition in Zhuangzi and Jacques Lacan from three perspectives: repetition as a mechanism, a revelation, and a solution. First, repetition enables us to detect underlying structures. Zhuangzi loses himself in observing the intricate animal relationships (the mantis, cicada, magpie) without any knowledge of being watched over by a garden-keeper. Lacan rewrites these positions into three stages of human development. Repetition also serves as a revelation. The four repetitions of the magus’ diagnoses reveal the shift from the transparent subject to the opaque subject. Lacan absorbs this mysterious Daoist concept and rewrites repetition as “an encounter with the real.” Finally, to restore the symbiotic coexistence with things, Zhuangzi resorts to repetition. Like Zhuangzi, Lacan acknowledges the capacity for repetition to enable our encounter with the Real; unlike Zhuangzi, Lacan holds that the primary function of repetition is to “haul” the subject from collapsing into the Real.
{"title":"Reiteration and automaton: A posthumanist reading of repetition in Zhuangzi and Jacques Lacan","authors":"Quan Wang","doi":"10.1080/09552367.2022.2160046","DOIUrl":"https://doi.org/10.1080/09552367.2022.2160046","url":null,"abstract":"ABSTRACT This article compares repetition in Zhuangzi and Jacques Lacan from three perspectives: repetition as a mechanism, a revelation, and a solution. First, repetition enables us to detect underlying structures. Zhuangzi loses himself in observing the intricate animal relationships (the mantis, cicada, magpie) without any knowledge of being watched over by a garden-keeper. Lacan rewrites these positions into three stages of human development. Repetition also serves as a revelation. The four repetitions of the magus’ diagnoses reveal the shift from the transparent subject to the opaque subject. Lacan absorbs this mysterious Daoist concept and rewrites repetition as “an encounter with the real.” Finally, to restore the symbiotic coexistence with things, Zhuangzi resorts to repetition. Like Zhuangzi, Lacan acknowledges the capacity for repetition to enable our encounter with the Real; unlike Zhuangzi, Lacan holds that the primary function of repetition is to “haul” the subject from collapsing into the Real.","PeriodicalId":44358,"journal":{"name":"ASIAN PHILOSOPHY","volume":"33 1","pages":"64 - 74"},"PeriodicalIF":0.6,"publicationDate":"2022-12-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42172829","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-12-12DOI: 10.1080/09552367.2022.2155351
Zhaohui Mao
ABSTRACT There are two views on the nature of Chinese nationalism. The one view treats Chinese nationalism as political nationalism while the other recognises it as cultural nationalism. This paper argues that Chinese nationalism had been deeply shaped by Confucianism, which has two important and influential concepts of nationalism: tianxia天下and yi-xia夷夏. These two concepts reflect the two facets of Confucian nationalism. With the first facet, manifested in the concept of tianxia, Confucianism emphasizes cultural identity and the pursuit of a kind of benevolent politics; the second facet, manifested in the concept of yi-xia, stresses political identity. As in Mencius, the concept of nationalism is based on his theory of human nature and self-cultivation, and the self-identity of a politician is transformable between the two levels of the yi-xia distinction, along with his self-cultivation. Thus, Confucian nationalism is based on self-cultivation, rather than self-identity.
{"title":"The Confucian concepts of tianxia天下, yi-xia 夷夏and Chinese nationalism","authors":"Zhaohui Mao","doi":"10.1080/09552367.2022.2155351","DOIUrl":"https://doi.org/10.1080/09552367.2022.2155351","url":null,"abstract":"ABSTRACT There are two views on the nature of Chinese nationalism. The one view treats Chinese nationalism as political nationalism while the other recognises it as cultural nationalism. This paper argues that Chinese nationalism had been deeply shaped by Confucianism, which has two important and influential concepts of nationalism: tianxia天下and yi-xia夷夏. These two concepts reflect the two facets of Confucian nationalism. With the first facet, manifested in the concept of tianxia, Confucianism emphasizes cultural identity and the pursuit of a kind of benevolent politics; the second facet, manifested in the concept of yi-xia, stresses political identity. As in Mencius, the concept of nationalism is based on his theory of human nature and self-cultivation, and the self-identity of a politician is transformable between the two levels of the yi-xia distinction, along with his self-cultivation. Thus, Confucian nationalism is based on self-cultivation, rather than self-identity.","PeriodicalId":44358,"journal":{"name":"ASIAN PHILOSOPHY","volume":"33 1","pages":"75 - 89"},"PeriodicalIF":0.6,"publicationDate":"2022-12-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44617909","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-12-08DOI: 10.1080/09552367.2022.2155350
Kevin J. Turner
ABSTRACT The story of the butcher Pao Ding is one of the best known from the Zhuangzi 莊子. The key concept in this story is yangsheng 養生. This has been understood as involving the preservation of life through various methods of cultivation. However, one insightful perspective has yet to be considered: work. This article sets the stage for understanding yangsheng in terms of work by appealing to Western and Eastern understandings thereof. It then locates the Zhuangzi in contemporary discourse on yangsheng showing that it rejects that concerned with regulating the senses in search of life and accepts that concerned with the activities constitutive of livelihoods. This article then analyzes the relationship between sheng 生 and xing 性 to show that yangsheng is best understood as ‘making a living’ that emerges in the process of individual and collective lives as they unfold in various contexts.
{"title":"Yangsheng 養生 as ‘making a living’ in the Zhuangzi","authors":"Kevin J. Turner","doi":"10.1080/09552367.2022.2155350","DOIUrl":"https://doi.org/10.1080/09552367.2022.2155350","url":null,"abstract":"ABSTRACT The story of the butcher Pao Ding is one of the best known from the Zhuangzi 莊子. The key concept in this story is yangsheng 養生. This has been understood as involving the preservation of life through various methods of cultivation. However, one insightful perspective has yet to be considered: work. This article sets the stage for understanding yangsheng in terms of work by appealing to Western and Eastern understandings thereof. It then locates the Zhuangzi in contemporary discourse on yangsheng showing that it rejects that concerned with regulating the senses in search of life and accepts that concerned with the activities constitutive of livelihoods. This article then analyzes the relationship between sheng 生 and xing 性 to show that yangsheng is best understood as ‘making a living’ that emerges in the process of individual and collective lives as they unfold in various contexts.","PeriodicalId":44358,"journal":{"name":"ASIAN PHILOSOPHY","volume":"33 1","pages":"50 - 63"},"PeriodicalIF":0.6,"publicationDate":"2022-12-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43126442","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-12-05DOI: 10.1080/09552367.2022.2151088
Wing Keung Lam
ABSTRACT This paper attempts to read Nishida Kitarō (1870–1945) as a New Confucian, with a focus on his early moral philosophy. While the influence of Buddhism on Nishida’s philosophy is surely significant, this paper argues that it is actually Confucianism which plays a more important role. It is for this reason that fruitful comparisons can be made between his work and the so-called New Confucianism. I would like to explore three key questions with respects to this important yet relatively overlooked aspect: Firstly, in what way has Nishida conformed to Confucian discourse in his moral philosophy? Secondly, what elements of Confucianism has Nishida revisited? Thirdly, what lessons can Nishida offer to philosophy as a New Confucian? It is my suggestion that reading Nishida as a New Confucian may help to further open up the potential of Nishida philosophy, Confucian philosophy, as well as philosophy in East Asia in general.
{"title":"Reading Nishida Kitarō as a New Confucian: With a Focus on His Early Moral Philosophy","authors":"Wing Keung Lam","doi":"10.1080/09552367.2022.2151088","DOIUrl":"https://doi.org/10.1080/09552367.2022.2151088","url":null,"abstract":"ABSTRACT This paper attempts to read Nishida Kitarō (1870–1945) as a New Confucian, with a focus on his early moral philosophy. While the influence of Buddhism on Nishida’s philosophy is surely significant, this paper argues that it is actually Confucianism which plays a more important role. It is for this reason that fruitful comparisons can be made between his work and the so-called New Confucianism. I would like to explore three key questions with respects to this important yet relatively overlooked aspect: Firstly, in what way has Nishida conformed to Confucian discourse in his moral philosophy? Secondly, what elements of Confucianism has Nishida revisited? Thirdly, what lessons can Nishida offer to philosophy as a New Confucian? It is my suggestion that reading Nishida as a New Confucian may help to further open up the potential of Nishida philosophy, Confucian philosophy, as well as philosophy in East Asia in general.","PeriodicalId":44358,"journal":{"name":"ASIAN PHILOSOPHY","volume":"59 ","pages":"15 - 28"},"PeriodicalIF":0.6,"publicationDate":"2022-12-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41275865","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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