First published in 2000. Routledge is an imprint of Taylor & Francis, an informa company.

Probleme der Psychologie.--Proaktive Psychologie kontra reaktive Psychologie.

Excerpt from Geschichte der Deutschen Philosophie Seit Leibniz Die präftabilirte @armonie 124. Demeiß be? Dafeinß (öotteß 125. (öotteäbegriff 128. Die befie 28elt unb ihre 92othroenbigteit 128. Determinifmuß 132; Dollfommenheit ber qbelt 133; Dheobicee 134; baß Döfe 140. Dranfcenbeng (R)otteä 143. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original (...) format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works. (shrink)

The book makes a direct contribution to the connection between phenomenology and cognitive science.

In 1968, Jürgen Habermas claimed that, in an advanced technological society, the emancipatory force of knowledge can only be regained by actively recovering the ‘forgotten experience of reflection’. In this article, we argue that, in the contemporary situation, critical reflection requires a deliberative ambiance, a process of mutual learning, a consciously organised process of deliberative and distributed reflection. And this especially applies, we argue, to critical reflection concerning a specific subset of technologies which are actually oriented towards optimising human cognition. (...) In order to create a deliberative ambiance, fostering critical upstream reflection on emerging technologies, we developed the concept of a mutual learning exercise. Building on a number of case studies, we analyse what an MLE involves, both practically and conceptually, focussing on key aspects such as ambiance and expertise, the role of ‘genres of the imagination’ and the profiles of various ‘subcultures of debate’. Ideally, an MLE becomes a contemporary version of the Socratic agora, providing a stage where multiple and sometimes unexpected voices and perspectives mutually challenge each other, in order to strength-en the societal robustness and responsiveness of emerg-ing technologies. (shrink)

In this book, Bryan W. Van Norden examines early Confucianism as a form of virtue ethics and Mohism, an anti-Confucian movement, as a version of consequentialism. The philosophical methodology is analytic, in that the emphasis is on clear exegesis of the texts and a critical examination of the philosophical arguments proposed by each side. Van Norden shows that Confucianism, while similar to Aristotelianism in being a form of virtue ethics, offers different conceptions of “the good life,” the virtues, (...) human nature, and ethical cultivation. (shrink)

Confucius is one of the most influential figures--as historical individual and as symbol--in world history; and the Analects, the sayings attributed to Confucius and his disciples, is a classic of world literature. Nonetheless, how to understand both figure and text is constantly under dispute. Surprisingly, this volume is the first and only anthology on these topics in English. Here, contributors apply a variety of different methodologies (including philosophical, philological, and religious) and address a number of important topics, from Confucius and (...) Western "virtue ethics" to Confucius' attitude toward women to the historical composition of the text of the Analects. Scholars will appreciate the rigor of these essays, while students and beginners will find them accessible and engaging. (shrink)

Bryan W. Van Norden lambastes academic philosophy for its Eurocentrism and insularity and challenges educational institutions to live up to their cosmopolitan ideals. Taking Back Philosophy is at once a manifesto for multicultural education, an accessible introduction to Confucian and Buddhist philosophy, and a defense of the value of philosophy.

An exceptional contribution to the teaching and study of Chinese thought, this anthology provides fifty-eight selections arranged chronologically in five main sections: Han Thought, Chinese Buddhism, Neo-Confucianism, Late Imperial Confucianism, and the early Twentieth Century. The editors have selected writings that have been influential, that are philosophically engaging, and that can be understood as elements of an ongoing dialogue, particularly on issues regarding ethical cultivation, human nature, virtue, government, and the underlying structure of the universe. Within those topics, issues of (...) contemporary interest, such as Chinese ideas about gender and the experiences of women, are brought to light. -/- Introductions to each main section provide an overview of the period, while brief headnotes to selections highlight key points. -/- The translations are the works of many distinguished scholars, and were chosen for their accuracy and accessibility, especially for students, general readers, and scholars who do not read Chinese. Special effort has been made to maintain consistency of key terms across translations. -/- Also included are a glossary, bibliography, index of names, and an index locorum of The Four Books. (shrink)

This new edition offers expanded selections from the works of Kongzi, Mengzi, Zhuangzi, and Xunzi ; two new works, the dialogues _Robber Zhi_ and _White Horse_; a concise general introduction; brief introductions to, and selective bibliographies for, each work; and four appendices that shed light on important figures, periods, texts, and terms in Chinese thought.

■ ■ 1 the historical context I am not of their age or time and so have not personally heard their voices or seen their faces, but I know this by what is ...

In the Inner Chapters, arguments for a variety of different philosophical positions are present, including skepticism, relativism, particularism, and objectivism. Given that these are not all mutually consistent, we are left with the problem of reconciling the tensions among them. The various positions are described and passages from the Inner Chapters are presented illustrating each. A detailed commentary is offered on the opening of the Inner Chapters, arguing that it is best understood in an objectivist fashion. An interpretation is presented (...) of Zhuangzi's view of sagehood that reconciles the various arguments in the text. (shrink)

In the Inner Chapters, arguments for a variety of different philosophical positions are present, including skepticism, relativism, particularism, and objectivism. Given that these are not all mutually consistent, we are left with the problem of reconciling the tensions among them. The various positions are described and passages from the Inner Chapters are presented illustrating each. A detailed commentary is offered on the opening of the Inner Chapters, arguing that it is best understood in an objectivist fashion. An interpretation is presented (...) of Zhuangzi's view of sagehood that reconciles the various arguments in the text. (shrink)

Paul Gewirtz has suggested that contemporary Chinese society lacks a shared framework. A Rortian might describe this by saying that China lacks a “final vocabulary” of “thick terms” with which to resolve ethical disagreements. I briefly examine the strengths and weaknesses of Confucianism and Legalism as potential sources of such a final vocabulary, but most of this essay focuses on Zhuangzian Daoism. Zhuangzi 莊子 provides many stories and metaphors that can inspire advocates of political pluralism. However, I suggest that Zhuangzi (...) is ultimately an “ironist” in Rorty’s sense. Many intellectuals assume there is something progressive and liberating about broadly ironic stances like relativism and skepticism. Ethically, though, irony is “the night in which all cows are black”: since it regards all positions as equally undermined, an ironic stance cannot be enlisted in support of tolerance or humanitarianism or in opposition to absolutism or cruelty. (shrink)

"Allerdings, das ist eine grosse Frage, der ich zu sehr ausgewichen bin, die Evidenz des Ich als ein Identisches, das also doch nicht in dem Bündel bestehen kann." (Husserl, 1907) Bekanntlich verwirft Husserl in den Logischen Untersuchungen die Auffassung, "dass die Beziehung auf das Ich etwas zum we sentlichen Bestande des intentionalen Erlebnisses selbst Gehöriges sei'',! und bildet um 1907, nach Einführung der phänomenolo gischen Reduktion, "die Beziehung auf das Ich zu unterlassen, oder von ihr zu abstrahieren" geradezu die Bedingung, (...) ein "reines Phänomen im Sinne der Phänomenologie" 2 zu gewinnen. Und bekanntlich heisst es demgegenüber in den Ideen von 1913: "Unter den allgemeinen Wesenseigentümlichkeiten des tran szendental gereinigten Erlebnisgebietes gebührt eigentlich die erste Stelle der Beziehung auf das,reine' Ich",3 und revidiert Husserl in der zweiten Auflage der Logischen Untersuchungen von 4 1913 seine Stellungnahme zur Frage des reinen Ich. Weniger bekannt ist bisher, wie Husserl auf seinem Denkweg von der einen zur anderen Stellungnahme zum Problem des Ich gekommen ist. Was bewegte ihn, das "Ich" in die phänomeno logische Problematik einzubeziehen? Zu vermuten war, dem Wandel in der Stellung zum Problem des Ich liege ein Wandel im Verständnis der Phänomenologie selbst zugrunde. Welche Phänomene motivierten, auf dem phänomenologischen Boden selbst, die Einbeziehung des Ich? Vor allem dieser Frage gehen wir, unter Berücksichtigung des Nachlassmaterials des Husserl Archivs (Leuven), in unserer Studie nach. (shrink)