TAO TAO/ Fate in Confucian Virtue Ethics and Its Contemporary
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Life with Augustine
Life with Augustine ...a course in his spirit and guidance for daily living By Edmond A. Maher ii Life with Augustine © 2002 Augustinian Press Australia Sydney, Australia. Acknowledgements: The author wishes to acknowledge and thank the following people: ► the Augustinian Province of Our Mother of Good Counsel, Australia, for support- ing this project, with special mention of Pat Fahey osa, Kevin Burman osa, Pat Codd osa and Peter Jones osa ► Laurence Mooney osa for assistance in editing ► Michael Morahan osa for formatting this 2nd Edition ► John Coles, Peter Gagan, Dr. Frank McGrath fms (Brisbane CEO), Benet Fonck ofm, Peter Keogh sfo for sharing their vast experience in adult education ► John Rotelle osa, for granting us permission to use his English translation of Tarcisius van Bavel’s work Augustine (full bibliography within) and for his scholarly advice Megan Atkins for her formatting suggestions in the 1st Edition, that have carried over into this the 2nd ► those generous people who have completed the 1st Edition and suggested valuable improvements, especially Kath Neehouse and friends at Villanova College, Brisbane Foreword 1 Dear Participant Saint Augustine of Hippo is a figure in our history who has appealed to the curiosity and imagination of many generations. He is well known for being both sinner and saint, for being a bishop yet also a fellow pilgrim on the journey to God. One of the most popular and attractive persons across many centuries, his influence on the church has continued to our current day. He is also renowned for his influ- ence in philosophy and psychology and even (in an indirect way) art, music and architecture. -
The Analects of Confucius
The analecTs of confucius An Online Teaching Translation 2015 (Version 2.21) R. Eno © 2003, 2012, 2015 Robert Eno This online translation is made freely available for use in not for profit educational settings and for personal use. For other purposes, apart from fair use, copyright is not waived. Open access to this translation is provided, without charge, at http://hdl.handle.net/2022/23420 Also available as open access translations of the Four Books Mencius: An Online Teaching Translation http://hdl.handle.net/2022/23421 Mencius: Translation, Notes, and Commentary http://hdl.handle.net/2022/23423 The Great Learning and The Doctrine of the Mean: An Online Teaching Translation http://hdl.handle.net/2022/23422 The Great Learning and The Doctrine of the Mean: Translation, Notes, and Commentary http://hdl.handle.net/2022/23424 CONTENTS INTRODUCTION i MAPS x BOOK I 1 BOOK II 5 BOOK III 9 BOOK IV 14 BOOK V 18 BOOK VI 24 BOOK VII 30 BOOK VIII 36 BOOK IX 40 BOOK X 46 BOOK XI 52 BOOK XII 59 BOOK XIII 66 BOOK XIV 73 BOOK XV 82 BOOK XVI 89 BOOK XVII 94 BOOK XVIII 100 BOOK XIX 104 BOOK XX 109 Appendix 1: Major Disciples 112 Appendix 2: Glossary 116 Appendix 3: Analysis of Book VIII 122 Appendix 4: Manuscript Evidence 131 About the title page The title page illustration reproduces a leaf from a medieval hand copy of the Analects, dated 890 CE, recovered from an archaeological dig at Dunhuang, in the Western desert regions of China. The manuscript has been determined to be a school boy’s hand copy, complete with errors, and it reproduces not only the text (which appears in large characters), but also an early commentary (small, double-column characters). -
The Thought of St. Augustine Churchman 104/4 1990
The Thought of St. Augustine Churchman 104/4 1990 Rod Garner St. Augustine, also known as Aurelius Augustinus, was born in AD 354 and died in 430 at Hippo, North Africa, in a region now better known as modern Algeria. He was raised in a town called Thagaste. There he suffered the twin misfortunes of the early death of his father, Patrick, and an impoverished education which did little to foster his knowledge and understanding. His mother, Monica, influenced him deeply and remained his best friend until her death in 388. Three years later (and against his wishes) Augustine was ordained presbyter for a small congregation at the busy seaport of Hippo Regius, forty five miles from his birthplace. His reluctance could not mask his outstanding abilities and it was not long before he was consecrated bishop of the province. For thirty four years his episcopal duties engaged him in a constant round of preaching, administration, travel and the care of his people. Despite the demands on his time, and the various controversies which embroiled him as a champion of orthodoxy, he never ceased to be a thinker and scholar. He wrote extensively and his surviving writings exceed those of any other ancient author. His vast output includes one hundred and thirteen books and treatises, over two hundred letters, and more than five hundred sermons. Although a citizen of the ancient world whose outlook was shaped by the cultures of Greece and Rome, Augustine is in important respects our contemporary. His influence has proved pervasive, affecting the way we think about the human condition and the meaning of the word ‘God’. -
“A Preliminary Discussion of Literary Reform” by Hu Shi
Primary Source Document with Questions (DBQs) “ A PRELIMINARY DISCUSSION OF LITERARY REFORM” By Hu Shi Introduction Beginning around 1917, Chinese intellectuals began to engage each other in serious discussion and debate on culture, history, philosophy, and related subjects — all with an eye to the bigger problem of China’s weakness and the possible solutions to that problem. This period of intellectual debate, labeled the May Fourth Movement, lasted to around 1921. Hu Shi (1891-1962) was one of the leading May Fourth intellectuals. A student of agriculture at Cornell University, and then of philosophy under John Dewey at Columbia University, Hu led the way in the movement to write Chinese in the vernacular, as opposed to the elegant, but (to the average Chinese) incomprehensible classical style. Hu also played a leading role in the cultural debates of the time. The following document represents Hu’s ideas on literary reform. Document Excerpts with Questions (Longer selection follows this section) From Sources of Chinese Tradition: From 1600 Through the Twentieth Century, compiled by Wm. Theodore de Bary and Richard Lufrano, 2nd ed., vol. 2 (New York: Columbia University Press, 2000), 357-360. © 2000 Columbia University Press. Reproduced with the permission of the publisher. All rights reserved. “A Preliminary Discussion of Literary Reform” By Hu Shi I believe that literary reform at the present time must begin with these eight items: (1) Write with substance. (2) Do not imitate the ancients. (3) Emphasize grammar. (4) Reject melancholy. (5) Eliminate old clichés. (6) Do not use allusions. (7) Do not use couplets and parallelisms. -
What Is Philosophy.Pdf
I N T R O D U C T I O N What Is Philosophy? CHAPTER 1 The Task of Philosophy CHAPTER OBJECTIVES Reflection—thinking things over—. [is] the beginning of philosophy.1 In this chapter we will address the following questions: N What Does “Philosophy” Mean? N Why Do We Need Philosophy? N What Are the Traditional Branches of Philosophy? N Is There a Basic Method of Philo- sophical Thinking? N How May Philosophy Be Used? N Is Philosophy of Education Useful? N What Is Happening in Philosophy Today? The Meanings Each of us has a philos- “having” and “doing”—cannot be treated en- ophy, even though we tirely independent of each other, for if we did of Philosophy may not be aware of not have a philosophy in the formal, personal it. We all have some sense, then we could not do a philosophy in the ideas concerning physical objects, our fellow critical, reflective sense. persons, the meaning of life, death, God, right Having a philosophy, however, is not suffi- and wrong, beauty and ugliness, and the like. Of cient for doing philosophy. A genuine philo- course, these ideas are acquired in a variety sophical attitude is searching and critical; it is of ways, and they may be vague and confused. open-minded and tolerant—willing to look at all We are continuously engaged, especially during sides of an issue without prejudice. To philoso- the early years of our lives, in acquiring views phize is not merely to read and know philoso- and attitudes from our family, from friends, and phy; there are skills of argumentation to be mas- from various other individuals and groups. -
Fatalistic Beliefs
SCRIPTA INSTITUTI DONNERIANI ABOENSIS II FATALISTIC BELIEFS IN RELIGION, FOLKLORE, AND LITERATURE Papers read at the Symposium on Fatalistic Beliefs held at Åbo on the 7th-9th of September, 1964 Edited by HELMER RINGGREN ALMQVIST & WIKSELL STOCKHOLM Fatalistic beliefs Fatalistic beliefs in Religion, Folklore, and Literature Papers read at the Symposium on Fatalistic Beliefs held at Åbo on the 7th-9th of September, 1964 Edited by HELMER RINGGREN ALMQVIST & WIKSELL STOCKHOLM Printed in Sweden by Almqvist & Wiksells Boktryckeri AB, Uppsala 1967 Contents HELMER RINGGREN The Problem of Fatalism 7 CARL-MARTIN EDSMAN Divine and Demonic Necessity in the Oresteia 19 JAN BERGMAN "I Overcome Fate, Fate Harkens to Me" 35 HELMER RINGGREN Islamic Fatalism 52 ÅKE V. STRÖM Scandinavian Belief in Fate 63 MATTI KUUSI Fatalistic Traits in Finnish Proverbs 89 ROLF WILH. BREDNICH Die osteuropäischen Volkssagen vom vorherbestimmten Schicksal 97 CARL GUSTAV DIEHL Instances of Belief in Fate in South India '18 GUNNAR SJÖHOLM Observations on the Chinese Ideas of Fate 126 IVAR PAULSON Die Schicksalsseele 133 HALFDAN SIIGER Fate in the Religion of the Lepchas 15c OLOF PETTERSSON Divinity and Destiny in the Religion of Ruanda-Urundi 158 MOGENS BRØNDSTED The Transformations of the Concept of Fate in Literature 172 K. ROB. V. WIKMAN C. Linnæus' Ideas Concerning Retribution and Fate 179 GUSTAV HENNINGSEN Fatalism in Systematic Aspect and Fatalism in its Functional Context 183 The Problem of Fatalism By HELMER RINGGREN It seems that the hardest task in the study of religion is to define its object, in other words, to determine what religion is. A new work in the history, psychology or sociology of religion almost inevitably begins with a new and original definition of the concept of religion. -
Fatalism, Beliefs, and Behaviors During the Covid-19 Pandemic
NBER WORKING PAPER SERIES FATALISM, BELIEFS, AND BEHAVIORS DURING THE COVID-19 PANDEMIC Jesper Akesson Sam Ashworth-Hayes Robert Hahn Robert D. Metcalfe Itzhak Rasooly Working Paper 27245 http://www.nber.org/papers/w27245 NATIONAL BUREAU OF ECONOMIC RESEARCH 1050 Massachusetts Avenue Cambridge, MA 02138 May 2020, Revised September 2021 We would like to thank Simge Andi, Luigi Butera, Rena Conti, Zoe Cullen, Keith Ericson, John Friedman, Tal Gross, Nikhil Kalyanpur, Rebecca Koomen, John List, Mario Macis, Paulina Olivia, Ricardo Perez-Truglia, Jim Rebitzer, Cass Sunstein, Dmitry Taubinsky and Jasmine Theilgaard for helpful suggestions. We thank Senan Hogan-Hennessey and Manuel Monti- Nussbaum for their valuable research assistance. Any opinions expressed in this paper are those of the authors and do not necessarily represent those of the institutions with which they are affiliated. AEA Registry No. AEARCTR-0005775. This research did not receive any specific grant from funding agencies in the public, commercial, or not-for-profit sectors. Correspondence: [email protected] The views expressed herein are those of the authors and do not necessarily reflect the views of the National Bureau of Economic Research. NBER working papers are circulated for discussion and comment purposes. They have not been peer- reviewed or been subject to the review by the NBER Board of Directors that accompanies official NBER publications. © 2020 by Jesper Akesson, Sam Ashworth-Hayes, Robert Hahn, Robert D. Metcalfe, and Itzhak Rasooly. All rights reserved. Short sections of text, not to exceed two paragraphs, may be quoted without explicit permission provided that full credit, including © notice, is given to the source. -
Sacred Heritage Making in Confucius' Hometown: a Case of The
Sacred Heritage Making in Confucius’ Hometown: A Case of the Liangguan Site Bailan Qin Department of Chinese Studies School of Languages and Cultures University of Sydney A thesis submitted in fulfillment of the requirements for the degree of Master of Philosophy at the University of Sydney ©2018 This is to certify that to the best of my knowledge, the content of this thesis is my own work. This thesis has not been submitted for any degree or other purposes. I certify that the intellectual content of this thesis is the product of my own work and that all the assistance received in preparing this thesis and sources have been acknowledged. Signature Bailan Qin Abstract For over two thousand years, Qufu – the hometown of Confucius – has maintained numerous heritage sites where ancient Chinese elites revered Confucius and studied Confucianism. The sites, known as sacred places, have been exerting significant impact on Chinese culture and society. However, since the early 1930s, many of these sites in non-protected areas have been forgotten and even transformed in such a way that their original heritage meanings have dissipated. Following President Xi Jinping’s visit to Qufu on 26 November 2013, Qufu has been attracting unprecedented attention in both mass media and the academia, contributing to China’s ongoing Confucian revival in the post-Mao era. Against this background, the thesis aims to explore Confucian discourses deeply rooted in traditions of Chinese studies to inform heritage researchers and practioners today of sacred heritage-making process theoretically and practically. The study has investigated how a widely known sacred place – Liangguan was produced, preserved, interpreted and transmitted as heritage by examining historical texts associated with Qufu. -
Quantum Mechanics and Free Will: Counter−Arguments
Quantum mechanics and free will: counter−arguments Martín López−Corredoira Astronomisches Institut der Universitaet Basel, Venusstrasse 7, CH−4102−Binningen, Switzerland E−mail: [email protected] Abstract Since quantum mechanics (QM) was formulated, many voices have claimed this to be the basis of free will in the human beings. Basically, they argue that free will is possible because there is an ontological indeterminism in the natural laws, and that the mind is responsible for the wave function collapse of matter, which leads to a choice among the different possibilities for the body. However, I defend the opposite thesis, that free will cannot be defended in terms of QM. First, because indeterminism does not imply free will, it is merely a necessary condition but not enough to defend it. Second, because all considerations about an autonomous mind sending orders to the body is against our scientific knowledge about human beings; in particular, neither neurological nor evolutionary theory can admit dualism. The quantum theory of measurement can be interpreted without the intervention of human minds, but other fields of science cannot contemplate the mentalist scenario, so it is concluded that QM has nothing to say about the mind or free will, and its scientific explanation is more related to biology than to physics. A fatalistic or materialist view, which denies the possibility of a free will, makes much more sense in scientific terms. 1. Definition of free will First of all, we must clarify the meaning of the term to which we refer: Free will: a source totally detached from matter (detached from nature) which is the origin (cause) of options, thoughts, feelings,.. -
Nietzsche's Ethic
Nietzsche’s Ethic: Virtues for All and None? A thesis submitted To Kent State University in partial Fulfillment of the requirements for the Degree of Master of Arts by Daniel Robinson May 2015 ©Copyright All rights reserved Except for previously published materials Thesis written by Daniel Robinson B.A., University of South Alabama, 2012 M.A., Kent State University, 2015 Approved by Linda Williams, Associate Professor, Masters Advisor Deborah Barnbaum, Chair, Department of Philosophy James Blank, Associate Dean, Dean of Arts and Sciences Table of Contents Introduction……………………………………………………….……………......01 Chapter I. Solomon’s Nietzsche: A Summary………………….………….....04 Introduction…………………………………..………...………….04 Concern for Character …………………………………………….05 Passion as the Root to the Virtues…………………………..……..15 Building Nietzsche’s Ethic: Virtues for All……………….….…...22 II. Nietzsche on Ethics……………………………………...……..….32 Introduction………………………………………………………..32 Custom & Natural Morality……………………………………….35 Master-type and Slave-type Moralities…………………………...41 Slave-type’s Universalization ……………………………………48 Nietzsche on Virtue and Virtues …………………….……………52 III. Ethical Contortions: Fitting Nietzsche into Virtue Ethics……...…59 Introduction…………………………………………………….…59 Against a Prescriptive Interpretation……………………….….….60 Redefining Virtue and Ethics……………………………….….…64 Nietzsche’s Individualism …………………………………..…....74 Relevant Bibliography…………………………………………………………….83 i Introduction A year ago I read Robert Solomon’s Living with Nietzsche: What the Great “Immoralist” Has to Teach Us for the first time with the hopes of finding a greater understanding of both Nietzsche and virtue ethics. I was undecided on whether Nietzsche was a virtue ethicist, but I was considering it, simply because of how frequently he mentions virtue and because Aristotle was one of the few major philosophers I knew of that Nietzsche didn’t routinely, vehemently reject. The beginning and middle of Solomon’s text made me very hopeful for his conclusion. -
Experimental Philosophy and Free Will Tamler Sommers* University of Houston
Philosophy Compass 5/2 (2010): 199–212, 10.1111/j.1747-9991.2009.00273.x Experimental Philosophy and Free Will Tamler Sommers* University of Houston Abstract This paper develops a sympathetic critique of recent experimental work on free will and moral responsibility. Section 1 offers a brief defense of the relevance of experimental philosophy to the free will debate. Section 2 reviews a series of articles in the experimental literature that probe intuitions about the ‘‘compatibility question’’—whether we can be free and morally responsible if determinism is true. Section 3 argues that these studies have produced valuable insights on the fac- tors that influence our judgments on the compatibility question, but that their general approach suffers from significant practical and philosophical difficulties. Section 4 reviews experimental work addressing other aspects of the free will ⁄ moral responsibility debate, and section 5 concludes with a discussion of avenues for further research. 1. Introduction The precise meaning of ‘experimental philosophy’ is a matter of controversy even among its practitioners, but all agree that it refers to a movement which employs the methods of empirical science to shed light on philosophical debates. Most commonly, experimental philosophers attempt to probe ordinary intuitions about a particular case or question in hopes of learning about the psychological processes that underlie these intuitions (Knobe 2007).1 The unifying conviction behind the movement is that many deep philosophical problems ‘can only be properly addressed by immersing oneself in the messy, contingent, highly variable truths about how human beings really are’.2 And the problem that has received the most attention from experimental philosophers thus far is the problem of free will. -
Junzi and Rushang: a Confucian Approach to Business Ethics in A
Page 1 of 17 ANZAM 2011 Junzi and Rushang: A Confucian Approach to Business Ethics in a Contemporary Chinese Context Peter R. Woods Griffith Business School Email: [email protected] David Lamond Victoria University, Melbourne [email protected] ANZAM 2011 Page 2 of 17 Junzi and Rushang: A Confucian Approach to Business Ethics in a Contemporary Chinese Context ABSTRACT We discuss the paradox of whether business success and moral excellence are compatible. Confucius argued that social stability and national morality depended on the existence and influence of Junzi , or 'princely' or morally honorable leaders. In the context of the growing number of Chinese business people playing a role in civic, political and academic organisations, we critically discuss whether a successful business person can (and, indeed, should ) be a Junzi . Drawing on both English and Chinese language sources, we conclude that Confucian philosophy as outlined in the Analects does indeed provide focus and a guide for business leaders who aspire to be Junzi . As an integrative proposition we introduce the concept of rushang (Confucian business person), a concept not yet discussed in English language academic research. Keywords: business ethics, international ethics Page 3 of 17 ANZAM 2011 2 A common retort to the introduction of a discussion on ‘business ethics,’ remains a sniggering response that the term itself is an oxymoron, a contradiction in terms. In other words, business and ethics stand opposed to each other, as ethical ideas and moral behaviour are not possible within the selfish, greedy and amoral world of business. Following the global financial crisis (GFC) with its toxic debt, Ponzi schemes and such, the response continues in many parts of the world today.