Philosophical study of revelation in religion, chiefly in Islam.

Ibn Sabʻīn, ʻAbd al-Ḥaqq ibn Ibrāhīm, 1216 or 17-1270; Sufism; Islamic philosophy.

What does it mean to read Ham Seok-heon in the 21st century? Furthermore, what does it mean to read the ‘East-Asian Classics’ through him? In this article, I would like to raise a few issues that existing discussions on the relationship between Ham Seok-heon and the East-Asian Classics have not paid attention to, in order to point out the points that we should give more weight to in the hermeneutics of Ham Seok-heon’s ‘Chewing on Old Classics’. First, Ham’s should be (...) read as an independent text in its own right, not as a commentary on the ‘Oriental Classics’. Second, his SSi-al’ Readings of Old Classics should be read in the context of life and place in contemporary Korea, rather than the Laozi and the Zhuangzi relationships it addresses. Third, the meanings and values in SSi-al’ Readings of Old Classics do not lie in its original interpretation of traditional commentaries, but rather in the “common sense” that guided the perceptions and practices of Ssi-al in the democratization process of twentieth-century Korea. To emphasize this aspect, I contrast it with the interpretation of the Zhuangzi in China during the same period. I want to argue that if Chinese intellectuals in the twentieth century anticipated their own destiny through the interpretation and discussion of the Zhuangzi, Ham Seok-heon’s reading of the Zhuangzi was expressed as the voice of Ssi-al, which changed the subject of interpretation and at the same time called for the values of modern freedom and equality and preached the ideology of democracy and self-government to realize them. In reading Ham Seok-heon in this way, I believe that we can properly evaluate the historical and philosophical meaning and value of SSi-al’ Readings of Old Classics. (shrink)

Amid the many food safety scandals that have erupted in recent years, Chinese food activists and consumers are turning to the creation of alternative food networks to ensure better control over their food. These Chinese AFNs have not been documented in the growing literature on food studies. Based on in-depth interviews and case studies, this paper documents and develops a typology of AFNs in China, including community supported agriculture, farmers’ markets, buying clubs, and recreational garden plot rentals. We unpacked the (...) four standard dimensions of alternativeness of AFNs into eight elements and used these to examine the alternativeness of AFNs in China. We argue first that the landscape of alternativeness varies among different networks but the healthfulness of food is the most prominent element. Second, there is an inconsistency in values between AFN initiators and customers, which contributes to the uneven alternativeness of Chinese AFNs. Third, Chinese AFNs are strongly consumer driven, a factor that constrains their alternativeness at present. The inclusion of “real” peasants in the construction of AFNs in China is minimal. This paper adds to the existing literature on AFNs with an analysis of recent initiatives in China that have not been well documented before. By unpacking the dimensions of alternativeness into specific elements, this paper also provides an analytical framework for examining the alternativeness of AFNs especially nascent ones that have not developed a full spectrum of alternativeness. (shrink)

Study on Buddhist logic and Mādhyamika philosophy according to ʾBrug-pa Bkaʾ-brgyud's interpretation.

Comparative study on philosophical position (siddhānta) of the Vaibhāṣika, Sautrāntika, Yogācārya, and Mādhyamika schools of Buddhism.

Philosophy - Textbooks ; Theology -- Book reviews ; Sufism -- Book reviews -- Religions -- Book reviews.