ASIAN PHILOSOPHY最新文献

{"title":"Names exist when carving begins (shi zhi you ming 始制有名): A theory of names in Daodejing (道德經)","authors":"Hao Hong","doi":"10.1080/09552367.2024.2299896","DOIUrl":"https://doi.org/10.1080/09552367.2024.2299896","url":null,"abstract":"Naming or names (ming 名) is one of the key concepts in Daodejing (道德經). According to a popular understanding, names in Daodejing correspond to features (xing 形) of things; ordinary things have name...","PeriodicalId":44358,"journal":{"name":"ASIAN PHILOSOPHY","volume":null,"pages":null},"PeriodicalIF":0.6,"publicationDate":"2024-01-09","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139411746","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}

{"title":"The internal and external dimensions of Liu Zongzhou’s self-cultivation theory","authors":"Xin Guan","doi":"10.1080/09552367.2024.2299897","DOIUrl":"https://doi.org/10.1080/09552367.2024.2299897","url":null,"abstract":"","PeriodicalId":44358,"journal":{"name":"ASIAN PHILOSOPHY","volume":null,"pages":null},"PeriodicalIF":0.6,"publicationDate":"2024-01-09","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139443581","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}

{"title":"Things, order, and the resurgence of contingency: Xiong Bolong 熊伯龍 (1617–1670) and his\u0000 Wuhe ji\u0000 無何集","authors":"Xiaozhou Zou","doi":"10.1080/09552367.2024.2288404","DOIUrl":"https://doi.org/10.1080/09552367.2024.2288404","url":null,"abstract":"","PeriodicalId":44358,"journal":{"name":"ASIAN PHILOSOPHY","volume":null,"pages":null},"PeriodicalIF":0.6,"publicationDate":"2023-12-21","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"138950120","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}

{"title":"Intention, ethics, and convention in Daoism: Guo Xiang on ziran (self-so) and wuwei (non-action)","authors":"Paul J. D’Ambrosio","doi":"10.1080/09552367.2024.2292350","DOIUrl":"https://doi.org/10.1080/09552367.2024.2292350","url":null,"abstract":"Much contemporary scholarship on ziran and wuwei views these concepts, which are often coupled, as being 1) anti-intention, effort, purpose, and self-consciousness; 2) indicative of a distinct type...","PeriodicalId":44358,"journal":{"name":"ASIAN PHILOSOPHY","volume":null,"pages":null},"PeriodicalIF":0.6,"publicationDate":"2023-12-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"138566599","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}

{"title":"The evolution of Xuantong in early Daoist philosophy","authors":"Fan He","doi":"10.1080/09552367.2024.2292355","DOIUrl":"https://doi.org/10.1080/09552367.2024.2292355","url":null,"abstract":"Xuantong 玄同 (tentatively translated as dark oneness) is a unique Daoist idea that represents an ideally mental and physical state as a result of cultivation. However, owing to limited context in th...","PeriodicalId":44358,"journal":{"name":"ASIAN PHILOSOPHY","volume":null,"pages":null},"PeriodicalIF":0.6,"publicationDate":"2023-12-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"138566594","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}

{"title":"Zhuangzi’s ethical nihilism","authors":"David E. Soles, Deborah H. Soles","doi":"10.1080/09552367.2024.2289739","DOIUrl":"https://doi.org/10.1080/09552367.2024.2289739","url":null,"abstract":"Zhuangzi often is portrayed as a kind of ethical relativist. This popular reading has been challenged by Philip Ivanhoe, who argues that Zhuangzi is not a relativist but rather that Zhuangzi articu...","PeriodicalId":44358,"journal":{"name":"ASIAN PHILOSOPHY","volume":null,"pages":null},"PeriodicalIF":0.6,"publicationDate":"2023-12-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"138541294","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}

{"title":"Assertive or indicative? A philosophical study on translating the Confucian concept <i>you yu yi</i> 游於藝","authors":"Le Li, Riccardo Moratto","doi":"10.1080/09552367.2024.2271747","DOIUrl":"https://doi.org/10.1080/09552367.2024.2271747","url":null,"abstract":"ABSTRACTThis article delves into the philosophical nuances involved in translating the Confucian concept of you yu yi 游於藝 into English. The concept, which refers to engaging in various arts or skills, poses challenges when it comes to choosing the appropriate English translation. By examining Confucian texts and philosophical interpretations, the study aims to shed light on the multifaceted nature of the concept and provide insights into the complexities of cross-cultural translation. Through a meticulous analysis of linguistic, cultural, and philosophical factors, this study aims to contribute to the ongoing discourse on translation theory and the preservation of cultural concepts.KEYWORDS: Confucianismself-cultivationyou yu yitranslation Disclosure statementNo potential conflict of interest was reported by the author(s).Notes1. 子曰: 「志於道，據於德，依於仁，游於藝。The Master said, ‘Let the will be set on the path of duty. Let every attainment in what is good be firmly grasped. Let perfect virtue be accorded with. Let relaxation and enjoyment be found in the polite arts’. This is Legge’s translation, which is one of the most popular versions. However, as argued in the end of the chapter, this does not seem to be the most accurate translation. Legge’s translation may be found here https://ctext.org/analects/shu-er (accessed October 2021)2. https://ctext.org/analects/xue-er/ens?searchu=%E5%AD%90%E6%9B%B0%EF%BC%9A%E2%80%9C%E5%AD%B8%E8%80%8C%E6%99%82%E7%BF%92%E4%B9%8B%EF%BC%8C%E4%B8%8D%E4%BA%A6%E8%AA%AA%E4%B9%8E%EF%BC%9F (accessed June 1, 2022). Translated by James Legge.3. 學之為言，效也。人性皆善而覺有先後，後覺者必效先覺之所為，乃可以明善而複其初也。.4. Ibid.5. 三十而立，四十而不惑，五十而知天命，六十而耳順，七十而從心所欲，不踰矩 。https://ctext.org/dictionary.pl?if=gb&id=1121#s10019907 (accessed June 1, 2022). Translated by James Legge.6. The Master said, ‘Let the will be set on the path of duty. Let every attainment in what is good be firmly grasped. Let perfect virtue be accorded with. Let relaxation and enjoyment be found in the polite arts’. This is Legge’s translation, which is one of the most popular versions. However, as argued in the end of the chapter, this does not seem to be the most accurate translation. Legge’s translation may be found here https://ctext.org/analects/shu-er (accessed October 2021)7. It is from Music that the finish is received (translated by James Legge). https://ctext.org/dictionary.pl?if=gb&id=1296 (accessed October 2021)8. 君子博學于文，約之以禮，亦可以弗畔矣夫 https://ctext.org/dictionary.pl?if=gb&id=1247#s10020689 (accessed June 1, 2022). Translated by James Legge.9. https://ctext.org/dictionary.pl?if=gb&id=1292#s10021183 (accessed June 1, 2022). Translated by James Legge.10. Emphasis in the original. https://ctext.org/dictionary.pl?if=gb&id=1448#s10022743 (accessed June 1, 2022). Translated by James Legge.11. https://ctext.org/dictionary.pl?if=gb&id=1547#s10028101 (accessed June 1, 2022). Translated by James Legge.12. https://ctext.org/dictionary.pl?if=gb&id=1296 (accessed June 1, 2022). Translated by James Legge.13. ","PeriodicalId":44358,"journal":{"name":"ASIAN PHILOSOPHY","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135221342","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}

{"title":"Unity and multiplicity of Ibn ‘Arabī’s philosophy in Indonesian Sufism","authors":"Ismail Lala","doi":"10.1080/09552367.2024.2271663","DOIUrl":"https://doi.org/10.1080/09552367.2024.2271663","url":null,"abstract":"","PeriodicalId":44358,"journal":{"name":"ASIAN PHILOSOPHY","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-10-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135870495","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}

{"title":"A posthumanist reading of the “happy” fish in <i>The Zhuangzi</i>","authors":"Quan Wang","doi":"10.1080/09552367.2024.2269808","DOIUrl":"https://doi.org/10.1080/09552367.2024.2269808","url":null,"abstract":"ABSTRACTThis article argues for an alternative interpretation of the happy fish scene in The Zhuangzi: the fish are not happy. The fish undergo an unpleasant experience while the philosophers debate animatedly over the joy of the fish. The dramatization of the fish scene compels us to contemplate anthropocentrism and species communication. Moreover, the contrast between the fish-bird becoming and the subsequent human narrations reinforces the anthropocentric usurpation of nonhuman agency. To get away from anthropocentrism, Zhuangzi proposes a posthumanist approach to deal with species communication in three interconnected stages: to acknowledge the limits of human cognition, to forget anthropocentric prejudice, and to de-obscure childlike innocence.KEYWORDS: Happy fishspecies communicationnonhuman agencychild AcknowledgementI would like to express my gratitude to Christina Smith, Duncan Smith, and Joanne Tan for providing me with “a home away from home” in the UK. This cozy family makes my research at the University of Cambridge invigorating and unforgettable.Disclosure statementNo potential conflict of interest was reported by the author(s).Notes1. The translation comes from The Complete Works of Chuang Tzu by Burton Watson, with a minor modification.2. Some scholars might interpret ‘Hao Liang’ as the dam or the banks of the Hao River. If we examine the specific features of the Hao River in its concrete geological location (Fengyang County of Anhui Province) and scholarly comments on The Zhuangzi, we will find that the bridge over the Hao River is a more compelling interpretation. Moreover, even if we concede the possibility of the dam, it will not influence the argument: the fish are distressed because of two other reasons discussed in the subsequent paragraphs.3. Unlike Confucius who emphasizes the collective aspect of society, Zhuangzi prefers individualism and identifies himself with Heaven and distances himself from society. Carefree wandering exemplifies the aloof image of the Daoist Sage who concentrates on cultivating him to connect with heaven and earth. In the story of the happy fish, Zhuangzi also projects this lonely Daoist image onto the fish, in the form of its single or paired swimming.4. ‘Parallelising and Adducing’ come from The Lesser Pick (the Xiaoqu), a later Mohist text. “What is present in one’s own case is not to be rejected in the other man’s, what is absent from one’s own case is not to be demanded of the other man’s.(A) ‘Illustrating’ is referring to other things in order to clarify one’s case.(B) ‘Parallelising’ is comparing propositions and letting all ‘proceed’.(C) ‘Adducing’ is saying: ‘If it is so in your case, why may it not be so in mine too?’(A. C. Graham, trans, Later Mohist logic, ethics and science, Chinese University of Hong Kong, 2003, p. 483, cited in Teng, 41–42).When Zhuangzi retorted, ‘You’re not I, so how do you know I don’t know what fish enjoy?’, he actually employed the combination of these two rhet","PeriodicalId":44358,"journal":{"name":"ASIAN PHILOSOPHY","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-10-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135888265","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}

{"title":"The idea of <i>shan</i> 善 (goodness): A neglected philosophical relation between Guodian’s ‘Wu xing’ and Xunzi","authors":"Fan He","doi":"10.1080/09552367.2023.2264040","DOIUrl":"https://doi.org/10.1080/09552367.2023.2264040","url":null,"abstract":"ABSTRACTThe ‘Wu xing’ belongs to Guodian bamboo slips texts, which were buried around 300 BCE and excavated in 1993. Its relation with Mengzi is widely investigated. Yet how it is philosophically related to Xunzi receives little attention. In this article, I illustrate a neglected relation between ‘Wu xing’ and Xunzi, by elucidating how shan 善 (goodness) is first raised in ‘Wu xing’ and developed by Xunzi into a concrete idea. Both ‘Wu xing’ and Xunzi propose that shan exists in action, which boils down to the harmonious unity of the mind and body, and to secure the ideal relation between the mind and body requires constant learning and practicing, particularly, of rituals. Learning and practicing not only lead one to realize shan, but eventually to become a consummate practitioner of rituals, to use Xunzi’s words, to become a sage.KEYWORDS: XunziWu xingshanritualunity AcknowledgementI am grateful to Professor Indira Carr for her coordinating and expediting the reviewing process. I also thank Chew Sihao, Liang Yuhan, Lu Pengjie, as well as the attendees of the talk that I gave in Philosophy Department of Sichuan University in 2022 for “Logic, Cognition, and Intecaction Lecture Series.”Disclosure statementNo potential conflict of interest was reported by the author(s).Notes1. For a detailed discussion of different distinctions between de and shan, see Liang (Citation2008, p. 187) and Perkins (Citation2014, pp. 504–510).2. For discussions of WX’s connection with Mengzi, see Csikszntmihalyi (Citation2004, pp. 103–113), Jiang (Citation2021, p. 99), and Ding (Citation2000, pp. 160–163). For discussions of the connection to Mengzi, see Perkins (Citation2014) and Liang (Citation2008).3. Tao Liang suggests that WX represents the transitional stage for early Confucian philosophy that would lead up to two different Confucian streams, which are represented by Mengzi and Xunzi, respectively (Liang, Citation2008, p. 206). Paul Goldin suggests that Xunzi’s positions may be more systematically argued than anything that is found in the Guodian manuscripts, but there can be little question that he descends from the same doctrinal sects (Goldin, Citation2005, pp. 36–57). Kuanyun Huang also contends that Xunzi had available to him a certain version of WX (Huang, Citation2014, pp. 291–325). Franklin Perkins is cautious in concluding that Xunzi had access to a version of the WX text, but admits that it is possible and suggests that if Xunzi had access to the text, it was already through something like the commentary from Mawangdui 馬王堆 (Perkins, Citation2014, p. 517).4. The received Xunzi probably contains writings of followers of Xunzi and other materials that are believed to belong to the tradition of Xunzi. For convenience, I use Xunzi to refer to authors or editors of the received text.5. Mengzi also mentions shan and particularly argues ‘human nature is shan’. Nonetheless, shan is used by Mengzi in a general sense, and never considered as an idea with a concrete ","PeriodicalId":44358,"journal":{"name":"ASIAN PHILOSOPHY","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-10-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"136293756","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}