This paper attempts an investigation to the relationship between the Analects by Confucius (the Lun-Yu), which contains the very core of the philosophy of Confucius and the Chinese language in terms of describing the degree to which the structure of the Chinese language has been beneficial for the evolution of philosophical thought. The idea investigated has its root to the individuality of the Chinese language, which is differently structured compared to the Indo-European languages. Therefore we set to explore how it (...) became possible for this particularity to give birth to original philosophical ideas and thus some comparison examples are used to the Greek language. In other words may we assume that the way one speaks defines the way one thinks according to the Sapir-Whorf hypothesis? (shrink)

Wenn man beim Nachschlagen in LSJ wegen des Wortes ϕωτοϕάνεια die Angabe “Anon. apud Suid. s.v.ἐϰπλαγεῖς” liest, denkt man daran, daß es für einen Byzantinisten von gewißem Interesse wäre, diesen “Anonymus” (und eventuell auch andere) zu identifizieren. Im Suidas-Lexikon ist beim Lemma ε 574 Ἐϰπλαγεῖς folgendes (anonymes) Zitat zu lesen: ποιμένες ἀγϱαυλοῦντες ἐϰπλαγοῦς ϕωτοϕανείας ἔτυχον. Die Herkunft dieses Textes war A. Adler bekannt (derer Ausgabe den früheren Redaktoren von LSJ nicht zur Verfügung stand). Letztere teilt im app. font. richtig mit, (...) daß der oben zitierte Text aus dem Weihnachtskanon des Kosmas Hierosolymites (vv. 126–127 = ξ1) stammt. Wie steht es aber mit anderen “interessanten” Wörtern, die der byzantinische Lexikograph aus den Kanones des Kosmas (oder auch anderer Dichter) “geschöpft” und bei denen er eventuell auch wertvolle Zitate beigegeben hat? Hat die Herausgeberin diese auch erkannt? Um darauf zu antworten, schien mir eine Untersuchung des Suidas-Lexikons – zunächst gezielt (mit Hilfe des TLG) – nach seltenen bzw. sprachlich interessanten Wörtern, Komposita usw., die in den Kanones – in erster Linie des Kosmas und des Ioannes von Damaskus – vorkommen, angebracht. (shrink)

Atheism; faith; religion and reason; God; proof; philosophy, modern; 20th century.

Confucianism conceives of persons as being necessarily interdependent, defining personhood in terms of the various roles one embodies and that are established by the relationships basic to one's life. By way of contrast, the Western philosophical tradition has predominantly defined persons in terms of intrinsic characteristics not thought to depend on others. This more strictly and explicitly individualistic concept of personhood contrasts with the Confucian idea that one becomes a person because of others; where one is never a person independently (...) or in and of oneself but develops into one only in community. This article surveys some differences between Confucian and Western ideas of self and their connection to ethics mainly in light of the relational self of the Confucian Analects and Mencius . A Philosophy Compass article called Confucianism and Ethics in the Western Philosophical Tradition II: A Comparative Analysis of Personhood will follow, that examines how the more individualistic way of conceiving of personhood in the West has had moral and political implications that differ, and even conflict, with those of Confucianism. (shrink)

In rhetoric, an orator needs both a large vocabulary and a stock of commonplaces and arguments. Erasmus put them together in his De duplici copia verborum ac rerum . In this sixth volume of the first Ordo of the Amsterdam edition of the Latin texts of Erasmus, Betty Knott has edited the Latin text and added an English introduction and commentary, providing philological and historical information which helps the reader to understand the text and identify its sources.

Ghazzālī, 1058-1111; Kīmiyā-yi saʻādat -Criticism and interpretation ; Ghazzālī, Aḥmad ibn Muḥammad, -1126; Savāniḥ -Criticism and interpretation ; Ghazzālī, Aḥmad ibn Muḥammad, -1126; Baḥr al-muḥabbat fī asrār al-muvaddat fītafsīr Sūrah-i Yūsuf -Criticism.

On essence of Mādhyamika philosophy by Lcaṅ-skya II Rol-paʼi-rdo-rje, 1717-1786 and commentaries by Dkon-mchog-ʼjigs-med-dbang-po, Khri-chen-bstan-pa-rab-rgya, and Dalai Lama XIV Bstan-ʼdzin-rgya-mtsho, 1935-.

Collected works of Rol-paʼi-rdo-rje on the doctrines of Dge-lugs-pa (Sect) and Buddhist philosophy.

On Islamic practices, doctrines and on Islamic ethics.