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On Chinese body thinking: a cultural hermeneutic

New York: Brill. Edited by Kuang-Ming Wu (1997)

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  1. “Let Chinese Thinking Be Chinese, not Western”: Sine Qua Non to Globalization.Wu Kuang-Ming - 2010 - Dao: A Journal of Comparative Philosophy 9 (2):193-209.
    Globalization consists of global interculture strengthening local cultures as it depends on them. Globality and locality are interdependent, and “universal” must be replaced by “inter-versal” as existence inter-exists. Chinese thinking thus must be Chinese, not Western, as Western thinking must be Western, not “universal”; China must help the West be Western, as the West must help China be Chinese. As Mrs. Tu speaks English in Chinese syntax, so “sinologists” logicize in Chinese phrases. English speakers parse her to realize the distinctness (...)
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  • On How to Defend or Disprove the Universality Thesis.Cheng-Hung Tsai & Chinfa Lien - 2018 - In Masaharu Mizumoto, Stephen P. Stich & Eric S. McCready (eds.), Epistemology for the Rest of the World. Oxford University Press. pp. 267-278.
    According to the universality thesis, the epistemic properties referred to by the English epistemic verb “know” contained in the expressions of the form “S knows that p” or “S knows how to φ‎” are shared by the translations of the epistemic verb in all other languages such as Chinese, Japanese, Korean, Russian, and so on. Some doubt that there is reason to think the universality thesis is true because little or nothing is shown about the meanings and uses of the (...)
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  • Chinese philosophy and story-thinking.Wu Kuang-Ming - 2005 - Dao: A Journal of Comparative Philosophy 4 (2):217-234.
  • Children.Kuang-Ming Wu - 2018 - Open Journal of Philosophy 8 (1):45-59.
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  • Body Thinking: From Chinese to Global.Kuang-Ming Wu - 2012 - Open Journal of Philosophy 2 (2):153-164.
    This essay is devoted to calling global attention to body thinking neglected yet routinely practiced by us all, especially in China for millennia. This essay, one, responds to the feature, universality, of disembodyied thinking, by paralleling it with Chinese body thinking, two, shows how basic body thinking is to disembodied thinking, and three, shows how body thinking in China elucidates bodily matters, time, contingency, and bodily death, what Western disembodied cannot handle.
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  • Two forms of comparative philosophy.Robert Cummings Neville - 2001 - Dao: A Journal of Comparative Philosophy 1 (1):1-13.
  • Turns of the Dao.Robert Cummings Neville - 2016 - Dao: A Journal of Comparative Philosophy 15 (4):499-510.
    Fifteen years after the publication of my assessment of comparative philosophy in the inaugural issue of Dao, this article comments on some of the major changes that have taken place in the field since Dao began. One of the most significant is the improvement in the conditions for Chinese philosophy in mainland China and the return of many of the original participants in Dao’s audience to positions in East Asia from earlier careers in the West. The article also surveys advances (...)
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  • A new perspective in the history of east asian confucianism: Some reflections on confucian hermeneutics. [REVIEW]Junjie Huang - 2003 - Dao: A Journal of Comparative Philosophy 2 (2):235-260.
  • Mencius' hermeneutics of classics.Chun-Chieh Huang - 2001 - Dao: A Journal of Comparative Philosophy 1 (1):15-29.
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