The core thesis of this essay is that “progressive Confucianism” is a clear and viable category, a label for many though not all contemporary Confucians, which succeeds in capturing what is useful about so-called “liberal” Confucianism without suffering from various problems to which I show “liberal Confucianism” falls prey. The essay begins with examples of progressive Confucians being labeled as “liberal” in ways that are misleading. I next turn to the use of “liberal” by influential twentieth-century New Confucians and then (...) look at some contemporary theorists who are often labeled “liberal Confucians.” Overall, for reasons having to do both with content and with rhetoric, I argue that even some Confucians who have been content to be called “liberal Confucians” should resist this label and identify as progressive Confucians instead, although others with “dualcommitments” may still prefer “liberal Confucian” or even “Confucian liberal.” The essay concludes with some further clarification of the senses in which progressive Confucians use the idea of “progress.” . (shrink)

When we speak, we mean more than we say. In this book Stephen C. Levinson explains some general processes that underlie presumptions in communication.

Those aspects of language use that are crucial to an understanding of language as a system, and especially to an understanding of meaning, are the acknowledged concern of linguistic pragmatics. Yet until now much of the work in this field has not been easily accessible to the student, and was often written at an intimidating level of technicality. In this textbook, however, Dr Levinson has provided a lucid and integrative analysis of the central topics in pragmatics - deixis, implicature, presupposition, (...) speech acts, and conversational structure. A central concern of the book is the relation between pragmatics and semantics, and Dr Levinson shows clearly how a pragmatic approach can resolve some of the problems semantics have been confronting and simplifying semantic analyses. The complexity of these issues is not disguised, but the exposition is always clear and supported by helpful exemplification. The detailed analyses of selected topics give the student a clear view of the empirical rigour demanded by the study of linguistic pragmatics, but Dr Levinson never loses sight of the rich diversity of the subject. An introduction and conclusion relate pragmatics to other fields in linguistics and other disciplines concerned with language usage - psychology, philosophy, anthropology and literature. Many students in these disciplines, as well as students of linguistics, will find this a valuable textbook. (shrink)

Louis Jacques Mandé Daguerre was a true nineteenth-century visionary—a painter, printmaker, set designer, entrepreneur, inventor, and pioneer of photography. Though he was widely celebrated beyond his own lifetime for his invention of the daguerreotype, it was his origins as a theatrical designer and purveyor of visual entertainment that paved the way for Daguerre's emergence as one of the world's most iconic imagemakers. In Speculating Daguerre, Stephen C. Pinson reinterprets the story of the man and his time, painting a vivid (...) picture of Daguerre as an innovative artist and savvy impresario whose eventual fame as a photographer eclipsed everything that had come before. Drawing upon previously unpublished correspondence and unplumbed archival sources, Pinson mixes biography with an incisive study of Daguerre's wide-ranging involvement in visual culture. From his work as a commercial lithographer to his coinvention of the Paris Diorama—a theater in the round in which Daguerre employed natural light and special effects to simulate time and movement in large-scale paintings—here we are given access to Daguerre the artist, whose tireless experimentation, entrepreneurial spirit, and exceptional talent for popular spectacle helped to usher in a new visual age. Filled with more than one hundred illustrations and including the first complete catalogue of Daguerre's paintings, works on paper, and daguerreotypes to appear in print, the publication of Speculating Daguerre will be a much-heralded event for anyone with even a passing interest in one of the most fascinating characters in the history of photography. (shrink)

Aimed at undergraduate students with little previous experience studying philosophy, this supplementary text presents philosophy as a relational practice through which we are able to live the good life, guided by the Socratic vision of human development and maturity. The original Socratic practice of philosophy is invigorated by contact with Eastern culture, the feminist revolution, and the environmental movement, as well as movements toward dialogue in both philosophy and culture. Rowe teaches philosophy at Grand Valley State University. Annotation copyrighted by (...) Book News, Inc., Portland, OR. (shrink)

(Statement of Responsibility) by C.A. Stephens ; illustrated.

Given the complexity of teams involved in creating AI-based systems, how can we understand who should be held accountable when they fail? This paper reports findings about accountable AI from 26 interviews conducted with stakeholders in AI drawn from the fields of AI research, law, and policy. Participants described the challenges presented by the distributed nature of how AI systems are designed, developed, deployed, and regulated. This distribution of agency, alongside existing mechanisms of accountability, responsibility, and liability, creates barriers for (...) effective accountable design. As agency is distributed across the socio-technical landscape of an AI system, users without deep knowledge of the operation of these systems become disempowered, unable to challenge or contest when it impacts their lives. In this context, accountability becomes a matter of building systems that can be challenged, interrogated, and, most importantly, adjusted in use to accommodate counter-intuitive results and unpredictable impacts. Thus, accountable system design can work to reconfigure socio-technical landscapes to protect the users of AI and to prevent unjust apportionment of risk. (shrink)

This book of readings was designed for an introductory course in the theory of modern, Western law. The materials mine the depths of history, philosophy, politics, & ethics to bring to view a certain story of the present, past & future condition of modern Western legal theory, namely that "modern" legal theory is reaching its end with the new millennium.

The core niche for language use is in verbal interaction, involving the rapid exchange of turns at talking. This paper reviews the extensive literature about this system, adding new statistical analyses of behavioral data where they have been missing, demonstrating that turn-taking has the systematic properties originally noted by Sacks et al. (1974 ; hereafter SSJ). This system poses some significant puzzles for current theories of language processing: the gaps between turns are short (of the order of 200 ms), but (...) the latencies involved in language production are much longer (over 600 ms). This seems to imply that participants in conversation must predict (or ‘project’ as SSJ have it) the end of the current speaker’s turn in order to prepare their response in advance. This in turn implies some overlap between production and comprehension despite their use of common processing resources. Collecting together what is known behaviorally and experimentally about the system, the space for systematic explanations of language processing for conversation can be significantly narrowed, and we sketch some first model of the mental processes involved for the participant preparing to speak next. (shrink)

Neo-Confucianism is a philosophically sophisticated tradition weaving classical Confucianism together with themes from Buddhism and Daoism. It began in China around the eleventh century CE, played a leading role in East Asian cultures over the last millennium, and has had a profound influence on modern Chinese society. -/- Based on the latest scholarship but presented in accessible language, Neo-Confucianism: A Philosophical Introduction is organized around themes that are central in Neo-Confucian philosophy, including the structure of the cosmos, human nature, ways (...) of knowing, personal cultivation, and approaches to governance. The authors thus accomplish two things at once: they present the Neo-Confucians in their own, distinctive terms; and they enable contemporary readers to grasp what is at stake in the great Neo-Confucian debates. (shrink)

Harvey Lederman has argued that the relationship signaled by W ang Yangming’s 王陽明 slogan “_zhi xing he yi_ 知行合一” is best captured by the principle “Unity: A person genuinely knows filiality if and only if they are acting filially.” In this essay I explain that Lederman views “extending knowing” and attaining “genuine knowing” as primarily episodic, in just the way that our actions are episodic (sometimes we are acting, sometimes we are not), but I argue that “extending knowing” and attaining (...) “genuine knowing” are centrally about a deeper and sustained transformation. (shrink)

There is considerable disagreement and even confusion over what forms of border‐crossing philosophizing are most appropriate to our times. Are comparative, cross‐cultural, intercultural, blended, and fusion philosophy all the same thing? Some critics find what they call “comparative philosophy” to be moribund or problematically colonialist; others assert that projects like “fusion philosophy” are intellectually irresponsible and colonialist in their own way. Can we nonetheless identify a distinctive project of comparative philosophy and say why it is important? Based on a broad (...) survey of approaches, this essay offers schematic answers to these questions, clarifies some persistent confusions, and stresses the constitutive gamble that lies at the heart of all comparative philosophy. There are several different ways to do comparative philosophy well; which method to employ depends on the values that motivate and the pragmatic situation that frames one's inquiry, and on the ways in which one or more communities receive and respond to one's contribution. (shrink)

Most treatments of the problem of values pinpoint some one relevant area of subject matter and set this up as value proper, or at least as an area that can ...

The contributors to this book rewrite Richter's history to include his pivotal role in the development of the early twentieth-century avant-garde and his political activism.

Ineffability, the degree to which percepts or concepts resist linguistic coding, is a fairly unexplored nook of cognitive science. Although philosophical preoccupations with qualia or nonconceptual content certainly touch upon the area, there has been little systematic thought and hardly any empirical work in recent years on the subject. We argue that ineffability is an important domain for the cognitive sciences. For examining differential ineffability across the senses may be able to tell us important things about how the mind works, (...) how different modalities talk to one another, and how language does, or does not, interact with other mental faculties. (shrink)

Tian 天 is central to the metaphysics, cosmology, and ethics of the 800-year-long Chinese philosophical tradition we call “Neo-Confucianism,” but there is considerable confusion over what tian means—confusion which is exacerbated by its standard translation into English as “Heaven.” This essay analyzes the meaning of tian in the works of the most influential Neo-Confucian, Zhu Xi 朱熹, presents a coherent interpretation that unifies the disparate aspects of the term’s meaning, and argues that “cosmos” does an excellent job of capturing this (...) meaning and therefore should be adopted as our translation of tian. (shrink)

This essay examines the questions raised about debate in _Zhuāngzǐ_ 莊子 2, the practical advice this chapter offers us for dealing with debates when they arise, and some of the questions that will predictably occur about how and why to apply that advice. On the present interpretation, _Zhuāngzǐ_ 2 argues that joining any side in a verbal conflict promotes continued conflict, and that only appreciating and working along with each speaker’s distinct point of view affords us access to what is (...) “really” or “conclusively” (_guǒ_ 果) the case. In contentious situations, the text advises that we pay close attention to speakers and their ways of life—rather than to what they are supposedly speaking about—and that we abandon any immediate goal beyond preserving our own health. Along the way, it foregrounds pleasure and comfort rather than rightness as what we are most attuned to when we listen and respond to one another’s words. (shrink)

This entry examines a set of ancient Chinese texts – with their associated literary and ideological tendencies – that had come to be seen as distinctive by the early Han period. This set constitutes one of the standard referents of “Daoism,” a word whose difficulties command attention in their own right. The ancient writers we could label “Daoists” were united by no single text, founder, agenda, or concept; grouped together, they show tendencies towards dissidence, paradox, and humor that distinguish them (...) from moralistic and technocratic rivals. These writers engaged a variety of themes and practices familiar from the early Chinese religious environment; alongside the eccentricities of Daoist writers themselves, the distinctiveness of this environment makes it challenging to put them in philosophical dialogue with other religious traditions. Buddhist uses of the Daoist heritage illustrate its potential relevance to a range of other religious perspectives. (shrink)

Confucian political philosophy has recently emerged as a vibrant area of thought both in China and around the globe. This book provides an accessible introduction to the main perspectives and topics being debated today, and shows why Progressive Confucianism is a particularly promising approach. Students of political theory or contemporary politics will learn that far from being confined to a museum, contemporary Confucianism is both responding to current challenges and offering insights from which we can all learn. The Progressive Confucianism (...) defended here takes key ideas of the twentieth-century Confucian philosopher Mou Zongsan as its point of departure for exploring issues like political authority and legitimacy, the rule of law, human rights, civility, and social justice. The result is anti-authoritarian without abandoning the ideas of virtue and harmony; it preserves the key values Confucians find in ritual and hierarchy without giving in to oppression or domination. A central goal of the book is to present Progressive Confucianism in such a way as to make its insights manifest to non-Confucians, be they philosophers or simply citizens interested in the potential contributions of Chinese thinking to our emerging, shared world. (shrink)

It is argued that "quanli" meant something different from the "rights" that it purports to translate in the writings of Liu Shipei (1884-1919). This does not mean that "quanli," as Liu used it, has no overlap with any of the meanings of "rights." But it can be argued that these overlaps are in a crucial sense coincidental, since the notion of "quanli" in Liu's major works represents a growth out of, rather than an imposition on, the Confucian tradition. In general, (...) to make sense of nineteenth- and early twentieth-century Chinese political and ethical discourse, we must highlight the degree to which the concepts involved developed out of various strands of native tradition. (shrink)

The book's significance is two-fold: it argues for a new stage in the development of contemporary Confucian philosophy, and it demonstrates the value to Western ...

Abstract:This article aims to help Anglophone scholars recover a neglected Zhuangist dialogue for philosophical engagement. The discussion between "Knowlittle" and "Great Unbiased Harmony" in Zhuangzi 25 preserves an extensive, relatively technical analysis of "dao" and its infinite referent that throws interesting light on many other treatments of this topic in the surrounding literature. Apparently taking exception to the practice of using "dao" as a label for something different in kind from ordinary things, whoever wrote this dialogue maintains that dao includes (...) those things—and hence is just as available for understanding and description as they are. While its place in the historical development of "Daoist" conversations remains an open question for future research, this dialogue's fascinating claims and arguments in and of themselves reward attention. (shrink)

The essay begins from Alan Gewirth's influential account of human rights, and specifically with his argument that the human right to political participation can only be fulfilled by competitive, liberal democracy. I show that his argument rests on empirical, rather than conceptual grounds, which opens the possibility that in China, alternative forms of participation may be legitimate or even superior. An examination of the theory and contemporary practice of 'democratic centralism' shows that while it does not now adequately support the (...) right to political participation, a reformed version could. I focus in particular on the roles that could be played by consultative institutions, looking both to recent Chinese proposals and to analogues currently existing in Japan. I conclude that a reformed democratic centralism may well be the objective toward which Chinese people should strive. (shrink)