Section 4 ASIAN PHILOSOPHY Fall 2015 Syllabus
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Carroll 2018 [Dao]
1 This is a post-peer-review, pre-copyedit version of an article published in Dao: A Journal of Comparative Philosophy, December 2018, 17/4, 527–545. The final authenticated version is available online at: https://doi.org/ 10.1007/s11712-018-9627-5. This article may be used for non-commercial purposes in accordance with Springer Terms and Conditions for Self-Archiving. “Wittgenstein and the Xunzi on the Clarification of Language”1 Thomas D. Carroll Senior Lecturer, General Education The Chinese University of Hong Kong, Shenzhen 2001 Longxiang Avenue, Longgang District Shenzhen, China 518172 Email: [email protected] ORCID: 0000-0003-2890-9323 Abstract: Broadly speaking, language is part of a social activity in both Wittgenstein and Xunzi 荀⼦, and for both clarification of language is central to their philosophical projects; the goal of this article is to explore the extent of resonance and discord that may be found when comparing these two philosophers. While for Xunzi, the rectification of names (zhengming 正名) is anchored in a regard for establishing, propagating, and/or restoring a harmonious social system, perspicuity is for Wittgenstein represented as a philosophical end in itself. The article ventures study in particular the themes of perspicuity and aspect-perception in Wittgenstein together with the topics of correcting names and the cultivation of the heart-mind (xin ⼼) in the Xunzi. The 1 A previous version of this article was read at the 2015 meeting of the International Society for Chinese Philosophy in Hong Kong. I am thankful to attendees for questions that have helped improve my thinking with respect to these philosophical traditions. -
PHL 355: Chinese Philosophy Spring, 2008 Eric Loomis Course
PHL 355: Chinese Philosophy Spring, 2008 Eric Loomis Course Description and Syllabus Office: HUMB 124 Phone: 460-6248 Hours: TR 10:45-12:00 [email protected] (or by appointment). Web page: http://www.southalabama.edu/philosophy/loomis/index.htm Course Description: This course will be an introduction to the major systems of thought of classical China. The emphasis of the course will be on the pre-Han dynasty (ca. 500 – 200 BCE) schools, although some brief attention will also be given to the later Neo-Confucian movement of the Song dynasty (960-1279), and to the emergence of Buddhism in China. These systems directly informed subsequent Chinese culture, and the class will include consideration of how cultural differences between China and the West may have emerged from them. No clear demarcation between political, religious, ethical, and philosophical issues existed for the thinkers of ancient China. As a result, this course will cover a variety of philosophical, spiritual, and political concerns. The course will nonetheless have a unifying theme, namely, the theories of human nature that were developed by Chinese thinkers and the ways in which these theories structured political, religious, and philosophical views. Goals and Objectives: i. Increased awareness of Chinese political, ethical, and philosophical history. ii. Enhanced recognition and understanding of cultural differences between China and western societies and their roots in the Chinese intellectual heritage. iii. Improved critical reading and reasoning abilities. iv. Exposure to stimulating and provocative philosophers from a major intellectual tradition. Course Policies and Procedures: Attendance: Attendance in lectures is expected. Since testable material is regularly introduced in lectures, it is impossible to miss class frequently and still do well in the course. -
A New Examination of Confucius' Rectification of Names
Journal of chinese humanities � (���6) �47-�7� brill.com/joch A New Examination of Confucius’ Rectification of Names Cao Feng (曹峰) Professor of Philosophy, Renmin University, China [email protected] Translated by Brook Hefright Abstract Confucius’ explanation of the “rectification of names” is not necessarily related to the theories of “social status” and “names and actuality.” The reason scholars have inter- preted the rectification of names in the Analects in so many different ways is, to a large degree, due to assumptions about Confucius’ thinking by his successors, and based on the views on rectification of names among later generations. In the course of the devel- opment of thinking about names, scholars have augmented Confucius’ own explana- tion, gradually fleshing it out from an empty shell into a substantial edifice. The original meaning may have been very simple: Confucius did not wish to establish a standard system of names. Rather, he was simply the first person in history to realize the impor- tance of language in politics. As a politician, Confucius noticed and foresaw the influ- ence that the indeterminacy, ambiguity, and arbitrariness of names could have on politics. He discerned the political consequences when language could not accurately express meaning or when there was no way for people to accurately perceive it. He also recognized how names, as a way of clarifying right and wrong and establishing norms, could have a great effect on a society’s politics. Although Confucius noted that disunity in speech could lead to disunity in politics, he did not propose a solution. -
History of Chinese Philosophy
History of Chinese Philosophy Spring 2008 Syllabus Philosophy 301 Sec 001 CRN 12434 MW 3:00-4:15 PM Edith Kanaka‘ole Hall 104 Dr. Timothy J. Freeman The University of Hawaii at Hilo office: Old Gym #2 office: 756-7066 cell: 345-5231 [email protected] Office Hours: MWF 2:00-2:50 or by appointment Laozi on an Ox, Zhang Lu, Ming Dynasty Catalog course description PHIL 301: History of Chinese Philosophy History of the Confucian, Taoist, and Buddhist ohilosophies and their interaction in China. The pivotal thinkers including Mao. Pre: previous work in philosophy or religious studies is recommended. required texts A Short History of Chinese Philosophy, Fung Yu-Lan. The Free Press, 1948. Readings in Classical Chinese Philosophy, 2nd ed., Philip J. Ivanhoe and Bryan W. Van Norden. Hackett Publishing Co., 2005. Course content This course will provide an overview of the history of Chinese philosophy. We will focus primarily on the “classical period” of Chinese philosophy which developed during the seminal Warring States Period in Chinese history. This period begins with Confucius and culminates with Han Feizi Spring 2008 History of Chinese Philosophy Syllabus at the end of the Warring States Period and the beginning of the Qin (Ch’in) Dynasty. This overview will thus cover the six primary schools of classical Chinese philosophy: Confucianism, Daoism, Mohism, the School of Names, Legalism, and the Yin-Yang School. We will then go on to review the development of Buddhism in China as well as the subsequent developments of Neo- Daoism and Neo-Confucianism. course aims By the end of the course the students will be expected to have attained and demonstrated a satisfactory level of competence in understanding: the basic characteristics of Chinese Philosophy as distinguished from Western and other Asian Traditions. -
The Discovery of Chinese Logic Modern Chinese Philosophy
The Discovery of Chinese Logic Modern Chinese Philosophy Edited by John Makeham, Australian National University VOLUME 1 The titles published in this series are listed at brill.nl/mcp. The Discovery of Chinese Logic By Joachim Kurtz LEIDEN • BOSTON 2011 This book is printed on acid-free paper. Library of Congress Cataloging-in-Publication Data Kurtz, Joachim. The discovery of Chinese logic / by Joachim Kurtz. p. cm. — (Modern Chinese philosophy, ISSN 1875-9386 ; v. 1) Includes bibliographical references and index. ISBN 978-90-04-17338-5 (hardback : alk. paper) 1. Logic—China—History. I. Title. II. Series. BC39.5.C47K87 2011 160.951—dc23 2011018902 ISSN 1875-9386 ISBN 978 90 04 17338 5 Copyright 2011 by Koninklijke Brill NV, Leiden, The Netherlands. Koninklijke Brill NV incorporates the imprints Brill, Global Oriental, Hotei Publishing, IDC Publishers, Martinus Nijhoff Publishers and VSP. All rights reserved. No part of this publication may be reproduced, translated, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without prior written permission from the publisher. Authorization to photocopy items for internal or personal use is granted by Koninklijke Brill NV provided that the appropriate fees are paid directly to The Copyright Clearance Center, 222 Rosewood Drive, Suite 910, Danvers, MA 01923, USA. Fees are subject to change. CONTENTS List of Illustrations ...................................................................... vii List of Tables ............................................................................. -
Study and Uses of the I Ching in Tokugawa Japan
Study Ching Tokugawa Uses of and I Japan the in Wai-ming Ng University Singapore National of • Ching $A (Book Changes) The of 1 particular significance has been book of a history. interest and in Asian East Divination philosophy basis its and derived from it on integral of Being civilization. Chinese within parts orbit the Chinese of the cultural were sphere, Japan traditional Ching development indebted for the the 1 of of its to aspects was culture. Japan The arrived in later sixth than the and little studied text in century no was (539-1186). Japan ancient readership expanded major It literate such Zen to groups as high-ranking monks, Buddhist courtiers, and period warriors medieval in the (1186- 1603). Ching scholarship 1 during reached Tokugawa its period the (1603-1868) apex Ching when the became 1 popular of the influential and Chinese This 2 most texts. one preliminary is provide work aims which brief Ching of overview 1 to essay a a scholarship highlighting Tokugawa Japan, in popularity themes: several of the the text, major writings, schools, the scholars, of/Ching and characteristics the and scholarship. 3 Popularity Ching The of the I popularity Ching Tokugawa of the The Japan in acknowledged I has been by a t• •" :i• •b Miyazaki Japanese number scholars. of Michio Tokugawa scholar of a thought, has remarked: "There by [Tokugawa] reached Confucians consensus was a pre-Tokugawa historical of the For overview Wai-ming in Japan, Ng, Ching "The 1 in text a see Japan," Quarterly Ancient (Summer Culture 1996), 26.2 Wai-ming 73-76; Asian and Ng pp. -
Confucian Philosophical Argumentation Skills
University of Windsor Scholarship at UWindsor OSSA Conference Archive OSSA 10 May 22nd, 9:00 AM - May 25th, 5:00 PM Confucian philosophical argumentation skills Minghui Xiong Sun Yat-sen University, Institute of Logic & Cognition and Department of Philosophy Follow this and additional works at: https://scholar.uwindsor.ca/ossaarchive Part of the Philosophy Commons Xiong, Minghui, "Confucian philosophical argumentation skills" (2013). OSSA Conference Archive. 180. https://scholar.uwindsor.ca/ossaarchive/OSSA10/papersandcommentaries/180 This Paper is brought to you for free and open access by the Conferences and Conference Proceedings at Scholarship at UWindsor. It has been accepted for inclusion in OSSA Conference Archive by an authorized conference organizer of Scholarship at UWindsor. For more information, please contact [email protected]. Confucian philosophical argumentation skills MINGHUI XIONG Institute of Logic & Cognition and Department of Philosophy Sun Yat-sen University 135 Xingang West Road, Guangzhou, Guangdong, 510275 China [email protected] ABSTRACT: Becker argued Confucianism lacked of argumentation, dialogue and debate. However, Becker is wrong. First, the purpose of philosophical argumentation is to justify an arguer’s philosophical standpoints. Second, both Confucius’ Analects and Mencius’ Mencius were written in forms of dialogues. Third, the content of each book is the recorded utterance and the purpose of dialogue is to persuade its audience. Finally, after Confucius, Confucians’ works have either argued for those unjustified standpoints or re-argued about some justified viewpoints in the Analects. KEYWORDS: Becker, Confucianism, argumentation, Confucius, Mencius 1. INTRODUCTION Confucianism is sometimes viewed as philosophy, and sometimes as religion. As a kind of religion, Confucianism has been the most prevalent and influential ones in China. -
2015) Numer 3-4 (36-37
R e l i g i e • Chrześcijaństwo • K o ś c i ó ł Rok X (2015) Numer 3-4 (36-37) ISSN 1896-849X Treść numeru: 內容 Biuletyn informacyjny „Chiny Dzisiaj”, wydawany kwartalnie przez Komisję Episkopatu 訊息 Informacje (3-19) Polski ds. Misji, Polską Prowincję Zgromadzenia Słowa Bożego ● Od redakcji: Chrześcijanie w Tybecie ● Religie, chrześcijaństwo i Kościół w Chi- oraz Polską Prowincję ● Chrystusa Króla nach: Kronika * Notatki (1 lipca - 31 grudnia 2015) Bezimienna większość – re- Stowarzyszenia fleksje po konferencji o roli kobiety w chińskich Kościołach chrześcijańskich ● Roz- Apostolstwa Katolickiego, ● jest poświęcony krzewianie wiary przez badania naukowe. 80. rocznica Monumenta Serica In me- problematyce religii moriam: W służbie Słowa Bożego na Tajwanie i w ChRL. Ojciec Arnold Sprenger w Chinach, ze szczególnym SVD (1929–2015) uwzględnieniem chrześcijaństwa, a zwłaszcza Kościoła katolickiego w Chińskiej 主題 Tematy (20-47) Republice Ludowej • Część zamieszczonych ● Misje na dachu świata – tybetańscy katolicy dzisiaj w biuletynie materiałów DANIEL SALZGEBER pochodzi z niemieckiego kwartalnika ● Relacje Kościół–państwo i ich wpływ na chrześcijańską działalność dobroczynną katolickiego „China heute”, w Chinach – historia i perspektywy wydawanego przez WANG MEIXIU China Zentrum w Sankt Augustin Ponad Wschodem i Zachodem – O jaki ideał człowieczeństwa chodziło Johnowi • Wu (1899–1986)? cz. II BIGNIEW ESOŁOWSKI Założyciel Z W o. Roman Malek SVD • 歷史 Redakcja Notatki historyczne (48-53) o. Antoni Koszorz SVD – redaktor odpowiedzialny; o. Piotr Adamek SVD; Zarys historii religii w Tybecie o. Zbigniew Wesołowski SVD IOTR DAMEK [email protected] P A Weronika Maria Klebba SSpS Sylwetki myślicieli chińskich (11): Yang Zhu ZBIGNIEW WESOŁOWSKI Zespół wydawniczy o. Kazimierz Szymczycha SVD o. -
1 Paradoxes in the School of Names1 Chris Fraser University of Hong
1 Paradoxes in the School of Names1 Chris Fraser University of Hong Kong Introduction Paradoxes are statements that run contrary to common sense yet seem to be supported by reasons and in some cases may turn out to be true. Paradoxes may be, or may entail, explicit contradictions, or they may simply be perplexing statements that run beyond or against what seems obviously correct. They may be proposed for various reasons, such as to overturn purportedly mistaken views, to illustrate problematic logical or conceptual relations, to reveal aspects of reality not reflected by received opinion, or simply to entertain. In the Western philosophical tradition, the earliest recognized paradoxes are attributed to Zeno of Elea (ca. 490–430 B.C.E.) and to Eubulides of Miletus (fl. 4th century B.C.E.). In the Chinese tradition, the earliest and most well-known paradoxes are ascribed to figures associated with the “School of Names” (ming jia 名家), a diverse group of Warring States (479–221 B.C.E.) thinkers who shared an interest in language, logic, and metaphysics. Their investigations led some of these thinkers to propound puzzling, paradoxical statements such as “Today go to Yue but arrive yesterday,” “White horses are not horses,” and “Mountains and gorges are level.” Such paradoxes seem to have been intended to highlight fundamental features of reality or subtleties in semantic relations between words and things. Why were thinkers who advanced paradoxes categorized as a school of “names”? In ancient China, philosophical inquiry concerning language and logic focused on the use of “names” (ming 名, also terms, labels, or reputation) and their semantic relations to “stuff” (shi 實, also objects, features, events, or situations). -
Mencius on Becoming Human a Dissertation Submitted To
UNIVERSITY OF HAWNI LIBRARY MENCIUS ON BECOMING HUMAN A DISSERTATION SUBMITTED TO THE GRADUATE DIVISION OF THE UNIVERSITY OF HAWAI'I IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY IN PHILOSOPHY DECEMBER 2002 By James P. Behuniak Dissertation Committee: Roger Ames, Chairperson Eliot Deutsch James Tiles Edward Davis Steve Odin Joseph Grange 11 ©2002 by James Behuniak, Jr. iii For my Family. IV ACKNOWLEDGEMENTS With support from the Center for Chinese Studies at the University of Hawai'i, the Harvard-Yenching Institute at Harvard University, and the Office of International Relations at Peking University, much of this work was completed as a Visiting Research Scholar at Peking Univeristy over the academic year 2001-2002. Peking University was an ideal place to work and I am very grateful for the support of these institutions. I thank Roger Ames for several years of instruction, encouragement, generosity, and friendship, as well as for many hours of conversation. I also thank the Ames family, Roger, Bonney, and Austin, for their hospitality in Beijing. I thank Geir Sigurdsson for being the best friend that a dissertation writer could ever hope for. Geir was also in Beijing and read and commented on the manuscript. I thank my committee members for comments and recommendations submitted over the course of this work. lowe a lot to Jim Tiles for prompting me to think through the subtler components of my argument. I take full responsibility for any remaining weaknesses that carry over into this draft. I thank my additional member, Joseph Grange, who has been a mentor and friend for many years. -
The Book of Changes As a Mirror of the Mind: the Evolution of the Zhouyi in China and Beyond1
i i i i The Book of Changes as a Mirror of the Mind: The Evolution of the Zhouyi in China and Beyond1 Richard J. Smith (司馬富) George and Nancy Rupp Professor of Humanities and Professor of History Rice University April 10-12, 2009 Paper for the Fourth International Conference of Analytical Psychology and Chinese Culture, Fudan University, Shang- hai, PRC. 1 Portions of this paper have been drawn from Richard J. Smith, Fathom- ing the Cosmos and Ordering the World: The Yijing (I-Ching, or Classic of Changes) and Its Evolution in China (Charlottesville: University of Virginia Press, 2008) The rest of it is based on my ongoing work on a companion volume, tentatively Eternal Writ: The Globalization of the Yijing (I Ching or Classic of Changes). 1 i i i i i i i i The Book of Changes as a Mirror of the Mind I. Introduction A nineteenth century Chinese commentary on the Yijing (易經; aka I Ching) states succinctly: “The Changes is the mirror of men’s minds” (易者人心之鏡也).”2 In other words, there are as many versions of the Yijing as there are readers of the docu- ment and commentators upon it.3 According to the editors of late imperial China’s most important literary compilation, the Complete Collection of the Four Treasuries (四庫全書; here- after, the Four Treasuries), interpreting the Yijing is like play- ing chess, no two games are alike, and there are infinite possi- bilities.4 This was especially the case because the Classic of Changes was not merely a book of wisdom; it was also a div- inatory text, a cryptic and often highly personal guide to “the mind of Heaven” (天心).5 Over the course of more than two millennia, thousands of commentaries were written on the Changes, each reflecting a distinctive technical, philological, religious, philosophical, lit- erary, social or political point of view.6 Interpretive variables 2 何毓福, 易鏡 (n.p. -
1 Paradoxes in the School of Names1 Chris Fraser University of Hong
1 Paradoxes in the School of Names1 Chris Fraser University of Hong Kong Introduction Paradoxes are statements that run contrary to common sense yet seem to be supported by reasons and in some cases may turn out to be true. Paradoxes may be, or may entail, explicit contradictions, or they may simply be perplexing statements that run beyond or against what seems obviously correct. They may be proposed for various reasons, such as to overturn purportedly mistaken views, to illustrate problematic logical or conceptual relations, to reveal aspects of reality not reflected by received opinion, or simply to entertain. In the Western philosophical tradition, the earliest recognized paradoxes are attributed to Zeno of Elea (ca. 490–430 B.C.E.) and to Eubulides of Miletus (fl. 4th century B.C.E.). In the Chinese tradition, the earliest and most well-known paradoxes are ascribed to figures associated with the “School of Names” (ming jia 名家), a diverse group of Warring States (479–221 B.C.E.) thinkers who shared an interest in language, logic, and metaphysics. Their investigations led some of these thinkers to propound puzzling, paradoxical statements such as “Today go to Yue but arrive yesterday,” “White horses are not horses,” and “Mountains and gorges are level.” Such paradoxes seem to have been intended to highlight fundamental features of reality or subtleties in semantic relations between words and things. Why were thinkers who advanced paradoxes categorized as a school of “names”? In ancient China, philosophical inquiry concerning language and logic focused on the use of “names” (ming 名, also terms, labels, or reputation) and their semantic relations to “stuff” (shi 實, also objects, features, events, or situations).