ASIAN PHILOSOPHY最新文献

{"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":"12 4","pages":"0"},"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":"109 ","pages":"0"},"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":"24 1","pages":"0"},"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":"47 1","pages":"0"},"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}

{"title":"Philosophical incantations ( <i>Itihāsa</i> and <i>Epode</i> ). The power of narrative reason in the <i>Mahābhārata</i>","authors":"Raquel Ferrández Formoso","doi":"10.1080/09552367.2023.2259189","DOIUrl":"https://doi.org/10.1080/09552367.2023.2259189","url":null,"abstract":"ABSTRACTBoth the itihāsa-s of the Mahābhārata and the Platonic philosophical ‘epode’ are often used to persuade in conditions where emotion threatens to incapacitate the person for argumentative discourse. Narrative reason has its own conditions of success and failure, opening up a discursive arena in which all kinds of utterances are welcome. Emphasizing the psychagogic function of the ‘once-upon-a-time’ reason, it is worth asking who the real protagonist of the story is and whether the story has a duty or a dharma of its own to fulfill. Dharma and all the dilemmas it brings along with it constitute one of the fundamental problems that make up the whole Mahābhārata. In this essay I wonder about the dharma of the Mahābhārata itself—a literary work which gives itself the name ‘triumph’ (jaya)—and the cultural mission it fulfills in the lives of those who hear it, read it, study it, and share it with others.KEYWORDS: PersuasiondharmaPlatoimaginationmythallegory Disclosure statementNo potential conflict of interest was reported by the author(s).Notes1. Wilhelm Halbfass warns against the misunderstanding of associating the Vedic concept of ṛta, which refers to a natural, cosmic and transcendent law, with the concept of dharma. ‘The fact that the sun does rise with regularity does not mean that the sun is following or fulfilling its own dharma. […] Dharma it is the continuous maintaining of the social and cosmic order and norm which is achieved by the Aryan through the performance of his Vedic rites and traditional duties’ (Halbfass, Citation1988, pp. 315–316). In his study of the notion of dharma in the Mahābhārata, James L Fitzgerald (Citation2004b, p. 673) agrees with Halbfass: “In particular I agree with Halbfass’ emphasizing that the word dharma is not a descendent of Vedic ṛta and does not refer to some kind of free-standing, overarching cosmic natural law. I see little or no basis in the Mahābhārata justifying this wide-spread understanding of dharma”.2. All the translations in this essay of the Śāntiparvan are taken from James L. Fitzgerald (Citation2004a), The Mahābhārata. 11. The Book of Women. 12. The Book of Peace. Chicago University Press.3. In the context of this collective attempt at persuasion, Vyāsa (MBh, 12.34.5) will remind Yudhiṣṭhira that war has only been ‘an instrument of Time’, therefore, neither he nor his brothers have killed anyone, they have only carried out the designs of Time expressing itself through living beings.4. Thus, in MBh 12.11.1 Arjuna tells him the story of Śakra (i.e. Indra) and some ascetics, but Yuddhiṣṭhira remains indifferent and in MBh 12.18.1 Arjuna tries to persuade him with another ‘ancient story’ (purāvṛttam itihāsam…) about the conversation the king of Videha had with his wife. After a long attempt at persuasion through this story, Yudhiṣṭhira answers his younger brother with condescending words, stressing that he knows well the ‘two paths’ prescribed by the Vedas, that of renunciation and that of de","PeriodicalId":44358,"journal":{"name":"ASIAN PHILOSOPHY","volume":"18 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-09-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135015912","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":"Putting Research on LGBTQ+ Youth in Schools to Use: The Stories and Numbers Project.","authors":"Meg D Bishop, Rachel A Gonzales, Stephen T Russell","doi":"10.1111/socf.12903","DOIUrl":"10.1111/socf.12903","url":null,"abstract":"<p><p>Publicly engaged social science can help to maximize research use for program and policy change toward equity. In what follows, we describe The Stories and Numbers Project as an example of publicly engaged research that moves the robust science of supporting LGBTQ+ (and all) students beyond the university and into the public sphere. We provide an overview of LGBTQ+ young people's experiences of their school climate and the science of LGBTQ+-supportive safe school strategies to contextualize the need for the Project. We discuss the theoretical foundations of the Project, as well as the experiences and resources that made the Project possible. We outline our multi-pronged strategy for research dissemination to LGBTQ+ students and key nodes of their social networks. Finally, we conclude with the lessons learned from the Stories and Numbers Project, and how they can be leveraged to activate research for social change.</p>","PeriodicalId":44358,"journal":{"name":"ASIAN PHILOSOPHY","volume":"2 1","pages":"978-998"},"PeriodicalIF":1.8,"publicationDate":"2023-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://www.ncbi.nlm.nih.gov/pmc/articles/PMC10836834/pdf/","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"81512577","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"OA","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Guo Xiang’s account of ideal personhood: Self-fulfillment without the admiration of sages","authors":"Wai Wai Chiu","doi":"10.1080/09552367.2023.2247635","DOIUrl":"https://doi.org/10.1080/09552367.2023.2247635","url":null,"abstract":"ABSTRACT Guo Xiang’s philosophy of life, presented in the Commentary on the Zhuangzi, is sometimes characterized as advocating that people should follow their inborn qualities and be content with their given social positions. It is thus criticized as implying a form of passivism and conformism. This paper analyzes Guo’s account of ideal personhood and argues that although Guo does not think that everyone should become a sage or mystic, he allows everyone engage in self-cultivation. This is because one is advised to attain self-fulfillment through following one’s spontaneous tendency (xing 性), which is not equal to inborn qualities and does not preclude learning. Furthermore, since only the existence of sage ruler can ensure that people attain self-fulfillment completely, in reality people are not required to conform to the status quo.","PeriodicalId":44358,"journal":{"name":"ASIAN PHILOSOPHY","volume":" ","pages":""},"PeriodicalIF":0.6,"publicationDate":"2023-08-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44810798","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 as externalist: Reconciling two interpretations of the Happy Fish debate","authors":"Ranie B. Villaver","doi":"10.1080/09552367.2023.2247634","DOIUrl":"https://doi.org/10.1080/09552367.2023.2247634","url":null,"abstract":"ABSTRACT In the English language contemporary literature, there are mainly two philosophical approaches to interpretation of the Zhuangzi’s Happy Fish debate. The two approaches to the famous passage are the logical, which focuses on analysis, and the non-analytic, which focuses on context. The approaches are in tension with one another since one implies that the other is wrong. This paper suggests that the view that Zhuangzi holds an externalist view of justification according to the debate (here abbreviated as ZE) reconciles the approaches. ZE is the interpretation that says that in the debate, Zhuangzi is an externalist, in particular, a process reliabilist, because he takes sense perception as means to attaining knowledge. ZE reconciles the two approaches in that in each of them ZE is implicit. Ultimately, this paper not only offers a perspective about the two approaches, it also offers a view about the debate.","PeriodicalId":44358,"journal":{"name":"ASIAN PHILOSOPHY","volume":" ","pages":""},"PeriodicalIF":0.6,"publicationDate":"2023-08-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43879885","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":"On being “without-desire” in Lao-Zhuang Daoism","authors":"Jacob L. Bender","doi":"10.1080/09552367.2023.2234202","DOIUrl":"https://doi.org/10.1080/09552367.2023.2234202","url":null,"abstract":"ABSTRACT This study clarifies how and why Daoist philosophers critique desires. For the Daoists, desires perceptually obstruct the capacity for people to understand and interpret situations. In particular, desires also obstruct the ability to understand that all things are interdependent and do not exist as independent ‘things’. Contrary to recent claims by scholars that Daoist philosophy encourages people to develop certain desires, in reality, the Daoist insists that we stick with our basic animal needs and do not depart from them.","PeriodicalId":44358,"journal":{"name":"ASIAN PHILOSOPHY","volume":" ","pages":""},"PeriodicalIF":0.6,"publicationDate":"2023-07-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46700235","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 contextual review of the Nei 內 (internality) / Wai 外 (externality) debate in the Mencius","authors":"Yuzhou Yang","doi":"10.1080/09552367.2023.2235166","DOIUrl":"https://doi.org/10.1080/09552367.2023.2235166","url":null,"abstract":"ABSTRACT The theme of ren nei yi wai (rnyw) 仁內義外 in the Mencius has been crucial for the understanding of traditional Confucian/Mencian xin-xing theory. However, contemporary studies inspired by new discoveries in the Guo Dian Chu Jian and/or Western analytical tradition pose challenges to the conventional understanding of rnyw and/or xin-xing. Despite their innovativeness, these discoveries and/or interpretations appear to be divorced from the original text. Through a contextual review of both those relevant studies and the debate of rnyw/xin-xing in the original (con)text, this study uncovers a hitherto neglected ‘inclusive methodology’ in Mencius’ philosophy. Mencius’ inclusive vision provides invaluable insights into a means of not only creatively reading the Mencius in close connection with the original text, but also fostering an effective comparative study between Chinese and Western cultures/philosophies.","PeriodicalId":44358,"journal":{"name":"ASIAN PHILOSOPHY","volume":"1 1","pages":""},"PeriodicalIF":0.6,"publicationDate":"2023-07-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41958448","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}