| Zhang, Xianglong 張祥龍, Family and Filial Reverence: A Cross-Cultural Perspective 家與孝: 從中西間視野看 |
| Ethics, Politics, and the Recognition of Agency in Early Confucianism: A Commentary on Loubna El Amine's Classical Confucian Political Thought: A New Interpretation |
| Material Conditions, Hierarchy, and Order in Early Confucian Political Thought: A Response to Reviewers |
| Ivanhoe, Philip J., Oneness: East Asian Conceptions of Virtue, Happiness, and How We Are All Connected |
| Chai, David, Zhuangzi and the Becoming of Nothingness |
| Chen, Bo 陳波, and Jiang, Yi 江怡, eds., Analytic Philosophy: Review and Reflection 分析哲學 —— 回顧與反省 |
| Zeng, Zhaoshi 曾昭式, A New Theory of the Historical Development of Chinese Logic in the Pre-Qin Era 先秦邏輯新論 |
The Ethical Stance of the "Qiwulun (Discourse on Corresponding Things)"AbstractThis essay analyses the second chapter of the Zhuangzi 莊子, the "Qiwulun 齊物論." After a brief examination of its main ideas, it will be argued that the "Qiwulun" needs to be considered not as an equalization that makes everything indistinguishable but as a discourse on corresponding things. A more attentive analysis of this correspondence among the myriad things will lead to the consideration of their mutual transformation. The conclusion is that, contrary to the ontotheological nature of Western metaphysics that imposes a single logic for its hierarchical structure Being-beings, the correspondence of myriad things allows the differentiation and assimilation of values in a comprehensive and harmonious fashion. Thus, the essay offers an ethical reading of the "Qiwulun" and considers its significance in the contemporary world. |
The Politics of Writing Chinese Philosophy: X iong Shili's New Treatise on the Uniqueness of Consciousness and the "Crystallization of Oriental Philosophy"AbstractThis article situates Xiong Shili's 熊十力 classic work New Treatise on the Uniqueness of Consciousness (Xin Weishi Lun 新唯識論, 1932) within the central dilemma of post-May Fourth China surrounding the concerns with so-called modern universalism and Chinese particularism. I look at the way the text portrays its author as situated both within particular traditions and outside of them (in a realm of universality) in order to show how the figure of the author is presented as a site wherein Chinese/Asian particularism and universalism can be fused. My central aim, in doing so, is to argue that within the text's discourse on the positioning of its author resides an implicit argument for the universality of Chinese or Asian philosophy—as interpreted and subsumed by the text—and against the hegemonic intentions of Western philosophy. Yet I also suggest that the text reiterates a conception of universality and an intention to monopolize the universal which are characteristic of hegemonic discourses. |
| The Indispensability of Moral Cultivation in Confucian Politics |
Anapafseos 5 . Agios Nikolaos
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