ASIAN PHILOSOPHY最新文献

{"title":"Am I the only mind that exists?","authors":"A. K. Jayesh","doi":"10.1080/09552367.2023.2207373","DOIUrl":"https://doi.org/10.1080/09552367.2023.2207373","url":null,"abstract":"ABSTRACT This article offers an argument against solipsism, the view that there is only one mind that exists, my own, and that the world is a projection of my mind. In the initial sections of the article, we offer a reductio ad absurdum argument against solipsism. For context and clarification, we draw from a number of Asian and Western philosophers, including notably from the Buddhist philosopher Nāgārjuna. In subsequent sections, we proceed to address some of the objections to our argument against solipsism. We then conclude by clarifying the implications of our position for our everyday use of the concept of the mind.","PeriodicalId":44358,"journal":{"name":"ASIAN PHILOSOPHY","volume":null,"pages":null},"PeriodicalIF":0.6,"publicationDate":"2023-05-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46660067","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 Li Dazhao’s Chinese nationalism","authors":"Xiu-wei Lu","doi":"10.1080/09552367.2023.2195215","DOIUrl":"https://doi.org/10.1080/09552367.2023.2195215","url":null,"abstract":"ABSTRACT Studies on Chinese nationalism in Western academia have been influenced by a popular theory called ‘the culturalism-to-nationalism thesis’, a loosely formulated interpretive paradigm which emerged in late 1960s. The literature on this topic, however, reveals an inadequate understanding of traditional Chinese thinking and its influence on Chinese thought in modern history. An examination of the work of Li Dazhao (1889–1927) and his philosophical heritage not only will open up a valuable source for us to rethink about this thesis and its defects, but also will shed light on the complicated background and perspective that give rise to modern Chinese nationalism. Given the interest in Chinese nationalism in contemporary world, an understanding of its historical roots is particularly timely, since in order to understand China’s current and future actions one must understand the origins of Chinese nationalist thinking and its transformations in time. This paper makes a contribution to that historical understanding. I argue that traditional Chinese philosophy, especially the Daoist world view and Confucian ethics played a significant role in shaping Li’s patriotic and nationalist stance. It also predisposed him intellectually to accept the internationalist characteristic of Marxism.","PeriodicalId":44358,"journal":{"name":"ASIAN PHILOSOPHY","volume":null,"pages":null},"PeriodicalIF":0.6,"publicationDate":"2023-03-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48015274","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 new dialogue on Yijing -the book of changes in a world of changes, instability, disequilibrium and turbulence","authors":"David Leong","doi":"10.1080/09552367.2023.2196156","DOIUrl":"https://doi.org/10.1080/09552367.2023.2196156","url":null,"abstract":"ABSTRACT This paper proposes a reinterpretation of the Chinese worldview on equilibrium/nonequilibrium and yin-yang in the context of science and draws the correlative aspects with irreversible thermodynamics and quantum reality, such as instability, nonlinearity, nonequilibrium, and temporality. The paper argues that Prigogine's expressions on dissipative structures and their role in thermodynamic systems far from equilibrium, complexity, and irreversibility resonate with the principles in Yijing. Instability, far-from-equilibrium, irreversibility, probability, bifurcation, and self-organisation are intrinsic properties of nature appearing at all levels. Information is the basis of all changes. The agency of change is the human with a consciousness interpreting the information existing in the probability space between heaven and earth. The paper outlines a modelling approach with the self-organising human in the centre between heaven and earth, representing living systems as discrete dynamical systems presented with binary yin-yang choices. The concepts of yin-yang and information causality are central to Yijing’s understanding of change and are clarified in this paper.","PeriodicalId":44358,"journal":{"name":"ASIAN PHILOSOPHY","volume":null,"pages":null},"PeriodicalIF":0.6,"publicationDate":"2023-03-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41623262","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":"Buddhism and Spinoza on the three kinds of knowledge","authors":"Soraj Hongladarom","doi":"10.1080/09552367.2023.2185992","DOIUrl":"https://doi.org/10.1080/09552367.2023.2185992","url":null,"abstract":"ABSTRACT The conceptions of three kinds of knowledge in Buddhism and in Spinoza are compared. There are both similarities and differences in the two conceptions, both of which provide interesting insights into both traditions. The similarities are that the three kinds of knowledge represent a hierarchical structure, starting from the first kind, characterized by sense perception. The second kind for Spinoza is characterized by rational knowledge, which is comparable to the Buddhist second kind, which is about thinking through what one has heard. These two kinds lead to the third kind of knowledge, which in Spinoza is intuitive knowledge, and in Buddhism is knowledge by mental cultivation. In both traditions, these three kinds of knowledge lead to soteriological aims. Among the differences is that Spinoza presents his three kinds of knowledge through a series of axioms and proofs, whereas in Buddhism they form a guideline for the practitioner.","PeriodicalId":44358,"journal":{"name":"ASIAN PHILOSOPHY","volume":null,"pages":null},"PeriodicalIF":0.6,"publicationDate":"2023-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41925185","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":"Chinese Islam’s understanding of Zhongxiao 忠孝: Jin Tian-zhu’s 金天柱 Qing Zhen Shi Yi 清眞釋疑","authors":"Lee Oh Ryun","doi":"10.1080/09552367.2023.2183567","DOIUrl":"https://doi.org/10.1080/09552367.2023.2183567","url":null,"abstract":"ABSTRACT The scholar Jin Tian-zhu (1690 ~ 1765) was a Muslim of the Hui 回 ethnic group in the Qing dynasty who adhered to Islamic traditions handed down from generation to generation. In Qing Zhen Shi Yi, Jin Tian-zhu attempts to combine Confucianism and Islam through a simple comparison of their rituals. Jin Tian-zhu expresses his respect for Allah by attesting Allah’s existence and insisting that humans should obey Allah. He admits that in reality, besides Allah, the ruler is also clearly an object of loyalty. In addition, he asserts that it is basic propriety for Muslims to be filial to their parents and that the scope of practice of filial piety must also apply to their ancestors beyond their parents. Jin Tian-zhu further expands his view of zhongxiao 忠孝 by asserting that the ultimate Muslim interest is in renlun 人倫, which he believes must be rectified.","PeriodicalId":44358,"journal":{"name":"ASIAN PHILOSOPHY","volume":null,"pages":null},"PeriodicalIF":0.6,"publicationDate":"2023-02-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41750182","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":"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":null,"pages":null},"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}

{"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":null,"pages":null},"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}

{"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":null,"pages":null},"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}

{"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":null,"pages":null},"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}

{"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":null,"pages":null},"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}