Yüan shu shih wei Mei-kuo ta hsüeh sheng chʻu hsüeh fa lü erh tso, ku chʻi nei jung tsʻe chung Ying Mei fa lü ti yen chiu.

In lieu of an abstract, here is a brief excerpt of the content:Of Diversities and Comparisons...Sor-hoon TanEncyclopedia of Chinese Philosophy. Edited by Antonio S. Cua. New York and London: Routledge, 2003. Pp. 1,020.Encyclopedias can be useful in teaching philosophy when students need some reading that sets out the basics on a key topic in a few pages without their getting lost in too many complex details or being misled by oversimplifications. They can also be edifying for the philosophy teacher and (...) scholar—providing reliable, up-to-date information on topics that lie in their field but that are not part of their working knowledge. For these reasons, those working in Chinese philosophy will welcome the publication of the Encyclopedia of Chinese Philosophy. The 187 entries cover a variety of subject areas such as "Moral Philosophy" and "Philosophy of language"; Confucianism in different periods and countries, Daoism, Mohism, Legalism, the school of names, Buddhism, and Marxism in China; philosophical trends in post-Mao China, Taiwan, and overseas; key concepts such as dao (the way), fa (law, standards), liyi fenshu (principle and manifestations), and quanli (rights); texts such as the Huainanzi and the Wenzi; and thinkers from Laozi and Confucius to Hu Shih and Mou Zongsan.Instead of more numerous short entries, this encyclopedia has opted for fewer entries of greater length—the Preface tells us that entries on important thinkers and philosophical topics typically range from five thousand to nine thousand words in length, and a quick check reveals that even the shortest entry is at least two pages long (more than one thousand words). This format allows authors to explore the philosophical issues at some depth, and expound even complex arguments in detail. The connections between different concepts, thinkers, texts, philosophical theories, and development that stretch across different periods and territories can be delineated more clearly in a single entry. There is a danger of duplication with this format, as some texts and concepts may be covered in several articles; for example, most of "Confucianism: Constructs of Classical Thought" is on what the author identifies as six key texts of Classical Confucianism: the Analects, Mencius, Xunzi, Yizhuan, Zhongyong (Doctrine of the mean), and Daxue (Great Learning). The sections on Mencius and Xunzi (pp. 66-67) merely introduce a small part of what is discussed in much greater depth and detail in the entries on these two thinkers (pp. 440-448 and 821-829). The Zhongyong and Daxue also have their own entries, and "Confucianism: Confucius" (p. 61) contains an entire section on the Analects.As it turns out, the duplication is less than expected. Pei-jung Fu, author of "Confucianism: Constructs of Classical Thought," implicitly questions Xunzi's Confucian pedigree, beginning his discussion with "Xunzi professed to be an advocate of Confucianism" (p. 67). Such doubt is clearly not shared by A. S. Cua, who authored [End Page 111] the entry on "Xunzi," introducing the thinker as "an important exponent of classical Confucianism" (p. 821). Cua also does not share Fu's view that "the real issue between Mencius and Xunzi lies in their concepts of heaven (tian)" (p. 67). Fu and the author of the entry on the Zhongyong translate key terms in the texts differently: Fu discusses "five ethical codes" and "three comprehensive virtues" (p. 68) while Yanming An calls them "five universal paths" and "three universal virtues" (p. 890). Such differences can be either thought provoking or confusing (especially when unaccompanied by Chinese characters or even pinyin), depending on the reader. The sections on the Analects in "Confucianism: Confucius" and "Confucianism: Constructs of Classical Thought" have hardly anything in common; the first examines it as an account of how Confucius lives as an exemplar remembered by his students, while the latter discusses its content, focusing on ren and li, as well as on Confucius' religious concerns. While concepts such as ren and li are frequently discussed, the different ways in which authors employ them and the different characteristics, contexts, and philosophical stakes they pay attention to enrich one's understanding of the many dimensions of these concepts even as similarities in diverse entries reinforce certain aspects and perspectives.One comes across disagreements to various degrees on common or related topics among different entries. While... (shrink)

One of the interpretive devices that Ch'eng-kuan (澄 觀) is famous for having employed to distill the essence of the vast Mahāvaipulya Buddhāvataṃsaka Sūtra (Tafang-kuang fo-hua-yen ching 《大方廣佛華嚴經》 was a series of variations on the contemplative theme (kuan-men 觀門) of the complete interfusion (yüan-jung 圓融) of the scripture's three chief protagonists (san-sheng 三聖) ── the Buddha Vairocana (Pi-lu-che-na 毘盧遮那) and the bodhisattvas Mañjuśrī (Wen-shu-shih-li 文殊師利) and Samantabhadra (P'u-hsien 普賢). By aligning these three powerful sacred persons with a number (...) of philosophical categories that he believed to be central to the sūtra ── categories like "cause" (yin 因 ), "fruition" (kuo 果 ), "faith" (hsin 信 ), "understanding" (chieh 解), "insight" (chih 智), "practice" (hsing 行), "principle" (li 理), etc. ── he provided a focal point at which the rich and vivid meditative and liturgical lives of Hua-yen devotees could be made to converge with their philosophical reflections. -/- Although Ch'eng-kuan invoked this device in several of his writings, his most concerted development of it is a short essay entitled San-sheng yüan-jung kuan-men, which appears to have been written relatively late in his long career. Like many important Hua-yen texts, this essay seems to have been lost in China not long after its author's death. However, it was preserved in Korea and Japan and from the latter country was reintroduced to China in the last years of nineteenth century. Neither in China nor in the West has it yet been adequately studied. -/- The core of the present article is a critical edition of the Chinese text of the essay based on a careful comparison of all available versions and presented together with a copiously annotated English translation. The edition translation are preceded by a brief interpretive introduction and followed by an appendix in which are given: a detailed discussion of the work's textual history, detailed accounts of its various editions, and descriptions of its several surviving paraphrases and commentaries. (shrink)

Humans are creatures of articulation: an essential part of our form of life is the expression of what appears to us significant in what we experience and how we behave. The aim of this volume is to proceed from this realisation to an integrative anthropology that not only takes into account the uniqueness of our form of life, but also our evolutionary context. This has important consequences for our understanding of our corporeality, actions, language, consciousness and morals.

Resumo: Este artigo objetiva investigar de que forma a proposta de educação continuada de uma escola de Educação Básica privada franciscana, localizada no Sul do Brasil, contribui na construção de si e da prática pedagógica de seus docentes. A metodologia é de abordagem qualitativa, do tipo estudo de caso. Para a coleta de dados utilizou-se a entrevista semiestruturada, com escolha intencional dos participantes (professores, coordenadoras pedagógicas e alunos). Optou-se pela análise textual, cujo processo de auto-organização deu-se a partir da desordem (...) em direção a uma nova ordem, passando pela emergência do novo para, finalmente, auto organizar-se de forma intuitiva. Os resultados apontam possíveis caminhos para o projeto formativo e confirmam que a participação dos professores na educação continuada ofertada pela escola contribui para a mudança no ser pessoa, incentivando-os a empreenderem inovações na prática pedagógica. Além disso, produziram aprendizagens significativas sobre a sua prática pedagógica e concepções de educação continuada, seus entendimentos no processo de autoformação (subjetividade) de si como seres em devir. Evidenciou-se que o despertar para a necessidade da educação continuada como contribuição para a autoformação do ser pessoa profissional é algo inerente ao ser humano na busca pela sua inteireza. Palavras-chave: Formação Continuada; Construção Pessoal e Profissional; Subjetividade Continuing teacher education: The walker perspective and the (in)completeness of being Abstract: This article aims to investigate how the continuing education proposal of a Franciscan private Basic Education school, located in southern Brazil, contributes to the construction of itself and the pedagogical practice of its teachers. The methodology uses a qualitative approach, of the case study type. For data collection, a semi-structured interview was used, with the intentional choice of the participants (teachers, pedagogical coordinators and students). We opted for textual analysis, whose self-organization process started from disorder towards a new order, passing through the emergence of the new and, finally, self-organizing in an intuitive way. The results indicate possible paths for the training project and confirm that the participation of teachers in the continuing education offered by the school contributes to the change in being a person, encouraging them to undertake innovations in pedagogical practice. In addition, they produced significant learning about their pedagogical practice and conceptions of continuing education, their understandings in the process of self-training (subjectivity) of themselves as beings in becoming. It was evident that the awakening to the need for continuing education as a contribution to the self-training of being a professional person is something inherent to human beings in the search for their wholeness. Keywords: Continuing Education; Personal and Profesional Construction; Subjectivity Formación continua docente: La perspectiva de caminante y la (in)completitud del ser Resumen: Este artículo tiene como objetivo investigar cómo la propuesta de educación continua de una escuela privada franciscana de Educación Básica, ubicada en el sur de Brasil, contribuye a la construcción de sí mismo y la práctica pedagógica de sus docentes. La metodología utiliza un enfoque cualitativo, del tipo de estudio de caso. Para la recolección de datos se utilizó una entrevista semiestructurada, con la elección intencional de los participantes (docentes, coordinadores pedagógicos y estudiantes). Se optó por el análisis textual, cuyo proceso de autoorganización partió del desorden hacia un nuevo orden, pasando por la emergencia de lo nuevo y, finalmente, autoorganizándose de manera intuitiva. Los resultados señalan posibles caminos para el proyecto formativo y confirman que la participación de los docentes en la formación continua que ofrece la escuela contribuye al cambio en el ser persona, animándolos a emprender innovaciones en la práctica pedagógica. Además, produjeron aprendizajes significativos sobre su práctica pedagógica y concepciones de educación continua, sus entendimientos en el proceso de autoformación (subjetividad) de sí mismos como seres en devenir. Se evidenció que el despertar a la necesidad de la educación continua como aporte a la autoformación del ser profesional es algo inherente al ser humano en la búsqueda de su integridad. Palabras-clave: Educación Continua; Construcción Personal y Profesional; Subjetividad Data de registro: 29/06/2023 Data de aceite: 13/12/2022. (shrink)

This essay attempts to contextualize the importance of Wang Yangming’s 王陽明 philosophy in terms of world philosophy in the manner of Goethe’s innovative plan for “world literature” (Weltliteratur). China has the long history of philosophizing rather than non-philosophy contrary to the glaring and inexcusable misunderstanding of Hegel the Eurocentric universalist or monist. In today’s globalizing world of multicultural pluralism, ethnocentric universalism has become outdated and outmoded. Transversality, which is at once intercultural, interspecific, interdisciplinary, and intersensorial, is a far more befitting (...) response than universality. In this context, what is focused and emphasized in Wang’s world philosophy is mainly fourfold. First, there is the unity or circularity of knowledge and action, that is, knowledge is the beginning of action, and action is the consummation of knowledge. Second, sincerity is the moral soul of Sinism as it is the enabling act of making perform all other virtues, including ren 仁. Third, in Sinism, including Wang’s philosophy, there is no Cartesian dualism in that the mind and the body are inseparable soulmates. Fourth, if ethics is prima philosophia, then geophilosophy is ultima philosophia to sustain and perpetuate all life-forms on earth (geo). (shrink)

This study examines the evolving role of governments in cultural policy implementation in France, the United Kingdom, and the United States before, during, and after the COVID-19 crisis. The findings reveal distinct cultural policy frameworks before the pandemic, influenced by the unique path dependency of each country. However, in response to the crisis, these countries have converged, experiencing increased government intervention to address national challenges. Notably, the United States, contrary to past efforts, has augmented support for the arts, particularly through (...) the National Endowment for the Arts. The research aims to offer comparative insights into cultural policy during national crises, offering practical lessons for countries facing similar institutional and circumstantial conditions. (shrink)

Journal of Religious Ethics, Volume 50, Issue 1, Page 84-102, March 2022.

2020 marks 100 years of women’s suffrage in the U.S. Considering this anniversary and the Christian presumption in favor of democracy, this essay invites readers to honor all those who worked for women’s suffrage in two specific ways. First, it invites them to tell the whole truth about the movement, both its many moments of grace and its moral failures. Second, it encourages readers to make the connection between this ambiguous legacy and ongoing forms of voter suppression in the U.S. (...) and then to celebrate suffrage by finishing the fight for it. (shrink)

Das Werk des soziologischen Klassikers Karl Mannheim ist bisher primär unter zwei Lesarten rekonstruiert worden: einer ideologischen und einer wissenssoziologischen. Die wissenssoziologische Lesart ist dabei die Interpretationsweise, die noch bis heute die Rezeption dominiert. Diese Interpretationsstudie praktiziert einen dritten Weg der Werkrekonstruktion. Ausgehend von der Mannheim'schen These der prinzipiellen Seinsgebundenheit des Denkens werden seine Schriften als Grundlegung einer Denksoziologie gelesen, bei der die soziologische Analyse der sozialen Funktionalität von Denk- und Weltanschauungsweisen im Vordergrund steht. Mannheim und sein Werk werden so (...) als ein Dokument eines soziologischen Erkenntnis- und Denkskeptizismus rekonstruiert, dessen basale Argumentationsstruktur beständig zwischen Synthese und Agonalität oszilliert. Dieses Buch stellt zudem eine systematische Aufarbeitung der inhaltlichen wie methodischen Grundkategorien der Mannheim'schen Soziologie dar, sodass es zugleich als grundlegende Einführung in das Werk Karl Mannheims für Studierende der Sozial- und Kulturwissenschaften genutzt werden kann. (shrink)

This paper focuses on Ernst Mach’s theory of scientific experimentation. As I shall show, Mach presents an extraordinarily wide perspective on scientific experiments, bringing together heuristic, evolutionary, historical and didactical aspects. For Mach, experimentation is not reduced to controlled testing in a laboratory. It rather describes a quite general human, and even animal, activity to explore the world. By relying on such a broad notion of experiment, however, his theory has to deal with a wide range of objections. I shall (...) analyse these objections by confronting Mach’s theory with Franz Brentano’s straightforward criticism. I shall conclude that Mach’s theory entails some unsolvable inconsistencies. These inconsistencies lead to some important questions that still pose challenges to the philosophy of scientific experimentation. (shrink)

This article puts forward the thesis that in the age of multiculturalism, global communication is rooted in cross-cultural understanding as shown in McLuhan's late communication theory. The American philosopher Ernest Fenollosa went to Japan during the Meiji Restoration when it started in earnest full-scale Westernization. He became fascinated with the poetics of sinography manifested in etymosinology. Etymosinology reveals the depth of the Sinic cultural soul, which is this-worldly, practical, concrete and specific. Sinism (i.e. Confucianism, Daoism and Chan/Zen Buddhism) is a (...) species of relational ontology which is predicated upon the conception of reality as social process. This social process is always already embodied. With the aid of Merleau-Ponty's phenomenology of embodiment, I critically explore and examine the connection between embodiment and `new media' theory. (shrink)

The ancient practice of alchemy, which thrived in Europe until the seventeenth century, dealt with the phenomenon of transformation--not only of materials but also of the human spirit. Through their work in the material realm, alchemists discovered personal rebirth as well as a linking between outer and inner dimensions. C. G. Jung first turned to alchemy for personal illumination in coping with trauma brought on by his break with Freud. Alchemical symbolism eventually suggested to Jung that there was (...) a process in the unconscious, one that had a goal beyond discharging tension and hiding pain. In this book, Nathan Schwartz-Salant, a leading Jungian analyst with an interest in alchemy, brings together a key selection of Jung's writings on the subject. These writings expose us to Jung's fascinating reflections on the symbols of alchemy--such as the three-headed Mercurial dragon, hermaphrodites, and lions devouring the sun--and brings us closer to the spirit of his approach to the unconscious, closer than his purely scientific concepts often allow. (shrink)