Transcript of conversations with various individuals in India, Switzerland, and California, 1983, by a theosophist.

This article discusses the concept of God with a focus on the translation of God in the Chinese and Yoruba religious contexts. Translating the word God is of the essence when comparing concepts of god. The translation of the Christian God as Olodumare misrepresents the latter. As suggested by Africanists, there should be appropriate translations for God, Olodumare, and other African gods. As a preliminary comparative attempt, this article presents a case on the introduction of God to the Chinese people. (...) The translation of God into Chinese reflects different views regarding the correlation between the Christian God and the Chinese gods. (shrink)

In this book we meet with the modern sage, U.G. Krishnamurti, and listen to his penetrating voice describing life and reality as it is. What is body and what is mind? Is there a soul? Is there a beyond, a God? What is enlightenment? Is there a life after death? Never before have these questions been tackled with such simplicity, candour and clarity. In these unpublished early conversations with friends (1967-71), U.G.discusses in detail his search for the truth and how (...) he underwent radical biological changes in 1967. Preferring to call it the natural state over enlightenment, he insists that whatever transformation he has undergone is within the structure of the human body and not in the mind at all. It is the natural state of being that sages like the Buddha, Jesus and, in modern times, Sri Ramana, stepped into. And U.G.never tires of pointing out that 'this is the way you, stripped of the machinations of thought, are also functioning.'. (shrink)

In this book we meet with the modern sage, U.G. Krishnamurti, and listen to his penetrating voice describing life and reality as it is. What is body and what is mind? Is there a soul? Is there a beyond, a God? What is enlightenment? Is there a life after death? Never before have these questions been tackled with such simplicity, candour and clarity. In these unpublished early conversations with friends, U.G.discusses in detail his search for the truth and how he (...) underwent radical biological changes in 1967. Preferring to call it the natural state over enlightenment, he insists that whatever transformation he has undergone is within the structure of the human body and not in the mind at all. It is the natural state of being that sages like the Buddha, Jesus and, in modern times, Sri Ramana, stepped into. And U.G.never tires of pointing out that 'this is the way you, stripped of the machinations of thought, are also functioning.'. (shrink)

LANGUAGE NOTE | Document text in Chinese; abstract also in English. 在這篇與黑格爾乃至整個西方現代性訣別的力作中，唐文明教授為我們展現了一種立足於儒家自身的批判性視角，同時也指明了一條通往人倫重建的積極道路。著手閲讀這篇文章的第一個困難或者疑惑可能是：為什麼是承認理論 ？我們知道，自近代中國遭遇西方現代性的衝擊以來，儒學面臨的首要危局就是人倫的解體，而其解體的核心動力就是以平等為基本訴求的現代個體性的覺醒。因此，對於服膺儒學的現代學者來説，如何在現代性的處境中重新理 解與恢復人倫的意義就成了首要問題。(撮要取自內文首段) Professor Tang's article continues his previous research on the intellectual history of the normative reconstruction of human relationships in modern Confucianism and provides a thorough reflection of this reconstruction based on the recognition theory. Drawing on the concept of “Natality” in Augustine's thought, the article proposes a protological conception of original recognition as a reflection of Hegel's and Honneth's desire-based recognition theory. The question of how to properly understand (...) the concept of immortality in this original recognition theory is a crucial issue, and this paper argues that in Confucian tradition, the concept of immortality must be analyzed with a basis in human ethics rather than purely through the immortality of the soul. (shrink)

Boldly focusing on sexuality as a crucial definer of social order, Being and Symptom argues that there is an "M theory" -- a master theory of theories -- not only in Quantum Physics, but also in Continental Philosophy, Psychoanalysis, and Sociology, disclosing how the ontological structure of the "fantastic four" ingredients of metaphysics (potentiality, impotentiality, actuality, completion) has recurred through time. Öğüt also seeks to turn Thomas Hobbes's political philosophy into a social theory within the fields of sexuality and sovereignty (...) and to locate parallels among Aristotle, Ibn Khaldun, Kant, Hegel, Heidegger, Foucault, Lacan, Agamben, Nash, Derrida, Girard, Kristeva, and Žižek, with a special emphasis on how Žižek has adapted Lacanian psychoanalysis into social theory. Öğüt conveys a highly original analysis of the unconscious of our social (sexual) relations, subjectivities, and politics. (shrink)

This is not an article, but it is published after the paper "The theory of rejected proposition.II" (in Studia Logica, 30 (1972), pp. 97-145), its broad abstract in Polish on pages 140-142.