The Gongsun Longzi is often considered the only extant work of the Classical Chinese “School of Names”, an early intellectual tradition mainly concerned with logic and the philosophy of language. The Gongsun Longzi is a heterogeneous collection of five chapters that include short treatises and largely fictive dialogues between an anonymous persuader and his opponent, which typically revolve around a paradoxical claim. Its value as a testimony to Early Chinese philosophy, however, is somewhat controversial due to the intricate textual history (...) of the text and our limited knowledge about its intellectual backgrounds. This volume gathers contributions by leading specialists in the fields of Classical Chinese philosophy, philology, logic, and linguistics. Besides an overview of the scholarly literature on the topic and a detailed account of the reception of the text throughout time, it presents fresh insights into philological and philosophical problems raised by the Gongsun Longzi and other closely-related texts equally attributed to the “School of Names”. (shrink)

This article analyses the two main rhetorical techniques of “argumentation” and “persuasion” employed in politico-philosophical debates recorded in early Chinese argumentative texts of the Warring States period. Through the analysis of pertinent case studies drawn from the received literature, the contribution explores the formal, structural, and grammatical features of these techniques, with attention paid to the wide selection of rhetorical and literary devices they make use of. It also further provides an overview of the historical and socio-cultural background against which (...) such techniques developed among so called “wandering persuaders”, who were travelling from court to court to offer their services as political advisors and diplomats to the local rulers of the time. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Rethinking Daoism as Activism:The Political Wisdom of Daoist Texts as a Response to the Contemporary Environmental CrisisLisa Indraccolo (bio)To propose a reading of Daoism as a form of social activism at first might sound almost paradoxical. This trend of thought is in fact well known for promoting, as a healthy, sustainable way of life for both the individual1 and the surrounding natural environment, what might actually seem the exact (...) opposite of social activism. The present discussion aims at showing that Daoism can actually be understood and practiced as a form of proactive social engagement, taking as a starting point Eric S. Nelson's recent work Daoism and Environmental Philosophy: Nourishing Life (2021), and in particular chapter 5, "Early Daoist biopolitics and a new Daoist political ecology" (pp. 100–118). As will be shown, it is a rather unique kind of social activism that differs from both science-based environmentalism and militant public activism. This article further problematizes certain reductionist tendencies that are still very much alive in the contemporary academic debate about and interpretations of early Daoism, and in particular of its political philosophy. This issue is particularly relevant when we proceed to address Daoist ecopolitics, and especially its applicability to the environmental crisis. From this perspective, Nelson convincingly persuades the reader of the potential and the contemporary relevance of certain pragmatic aspects, and in particular practices or "virtuous attitudes," theorized by early Daoist ecopolitical discourse in tackling environmental issues of global concern.Nelson's contribution addresses wuwei 無為, the well-known Daoist way of proactive non-action or "effortless action,"2 or, as Nelson persuasively interprets it, "attuned action,"3 "attuned responsiveness,"4 or "attuned, effortless, non-calculative unforced responsiveness,"5 thereby providing a substantial contribution to further refining the concept with an even more successful translation. Wuwei means acting without either being subjected to or exerting coercion, and in accordance or in "attunement" with the natural course of things. As Nelson suggests, such a way of acting and behaving could be systematically applied to radically rethink and revolutionize contemporary non-eco-friendly and eventually self-sabotaging, dysfunctional forms of human aggregation and interaction.In this most valuable enterprise, Nelson's book achieves two additional goals, touching upon two other critical and closely interconnected issues. First, Nelson draws attention to and provides substantial evidence to support the existence of a fairly coherent theoretical system as the basis of Daoist [End Page 781] political philosophy, with a focus on its political ecology, which has often been overlooked or neglected in favor of other apparently more appealing aspects of Daoist thinking. Nelson's analysis provides a fundamental contribution to a most necessary "demystification" of Daoist philosophy. By unveiling its substantially political underlying goals and agenda, his study thereby reconciles Daoist thought and brings it into a more coherent dialogue with the intellectual landscape of the Warring States period, during which we might assume that the two main received texts associated with this tradition, the Laozi 老子 and the Zhuangzi 莊子, started to assume the form in which they were eventually transmitted.Second, in doing so, Nelson's book contributes to the gradual ongoing process of "decolonization" of Chinese philosophy in a twofold way. It further invites considerations about certain latent "orientalistic" tendencies that are evidently still very much alive in the way in which Western scholarship approaches the study of early Chinese philosophy, and in preconceived ideas about certain texts and trends of thought and their imaginary conceptual boundaries, in which it still indulges at times. Moreover, Nelson proposes concrete ways in which ancient Daoist ideas and practices could be enacted in today's world to tackle the current ecological crisis by acting upon society in order to promote radical changes in people's attitude, not only toward the environment, but also toward each other, "therapeutically fostering a more appropriate ecological culture"6 and rethinking the very same concept of society and the principles that are its basis. Nelson shows the universality of the message of Daoist thought (and thereby, one might be tempted to say, contributes to substantiating the legitimacy of Chinese philosophy)7 and its relevance to the contemporary debate on climate and the environmental crisis. Such a... (shrink)

The present article explores the applicability of the term “rhetoric” in a non-Western context and, in particular, the legitimacy of such an attempt in the case of Early China, where the Warring States period is traditionally considered as the golden age of early Chinese “rhetoric”. The pre-imperial and early imperial received literature provides good evidence for the employment of a well-established and clearly defined set of argumentative techniques in everyday political practice in ancient China. No handbook on such techniques has (...) been handed down, and a proper term to define them as part of a broader, more structured activity that could match Western “rhetoric” does not appear until the medieval period. The article argues, however, that by applying a more fluid concept of “rhetoric” and by extending its scope beyond and across cultural boundaries it is not only possible but also legitimate to a certain extent to talk about a rhetorical tradition in the case of ancient China as well. (shrink)

The so-called “white horse is not horse” debate, or “white horse” dialogical argument, is beyond doubt the most famous case of argumentation in the history of Classical Chinese philosophy. The somewhat disorienting statement at the center of this debate is discussed at length by two anonymous fictive characters, a persuader and their opponent, in the ‘Báimǎ lùn’ 白馬論. The ‘Báimǎ lùn’ usually appears as the first chapter in the received text Gōngsūn Lóngzǐ 公孫龍子. The Gōngsūn Lóngzǐ is a composite collection (...) of heterogeneous materials in six chapters. The collection includes an anecdotal preface, three partially incomplete and/or corrupted dialogues, and two short and extremely intricate treatises. In particular, the dialogues included in the collection are structured in a fairly similar way and focus on what have been defined as paradoxes or sophisms belonging to the repertoire of a rather loose group of thinkers, the so-called Logicians or Chinese “Sophists”, allegedly active during the Warring States period. (shrink)