Shang. Qiu shi lun ji -- Xia. Xu qiu shi lun ji.

本书收辑的40篇论述,基本包括陈康先生用中外文发表的主要学术著作。全书分两部分,前一部分是研究希腊哲学的论文,后一部分是研究一般哲学问题的论述。.

Few would deny that something ontologically depends on something else. Given that something depends on something, what depends on what? Huayan Buddhism 華嚴宗, a prominent Chinese Buddhist school, is known for its extensive thesis of interdependence, according to which everything depends on everything else. This intriguing thesis is entangled with seemingly paradoxical claims that everything is not only identified with everything else but also contained within it. Moreover, the radical thesis of interdependence entails that dependence is pervasive and symmetric. In (...) this paper, I first develop a contemporary interpretation of Huayan interdependence by employing the definitional account of essence and the essence-based account of dependence. Through these contemporary resources, I elucidate and unify the theses of interdependence, mutual identity, and mutual containment within Huayan Buddhism. I then propose a unique framework of ontological dependence that suggests varying degrees of ontological dependence, aimed at accommodating and explaining away our intuitions against pervasive and symmetric dependence. By contemporizing Huayan Buddhism, I explore its potential and facilitate engagement between contemporary metaphysics and Huayan Buddhism. (shrink)

According to Zhiyi 智顗 (538–597), the founder of the Chinese Buddhist Tiantai school 天臺宗, “one object is all objects;” hence, all objects are profoundly interconnected. In this paper, I critically examine Zhiyi’s metaphysics of objects as presented in the historical Tiantai texts and subsequently develop a contemporary and accessible thesis of interconnectedness by integrating Zhiyi’s views with resources from contemporary analytic philosophy, particularly relative identity. By drawing on Zhiyi’s insights and incorporating contemporary philosophical ideas, I also illustrate how historical Chinese (...) Buddhism and contemporary analytic metaphysics can be mutually informing. (shrink)

Byun et al. describe how deaf signers deal with communication problems in first encounters with signers of different languages. They show that the basic Conversation Analytic repair mechanisms for dealing with verbal troubles are largely reproduced in gesture and sign, including details of turn‐taking structure, timing and form. This underlines the role of repair as a basic resource for linguistic and interactional creativity across modalities.

When you have a conscious experience—such as feeling pain, watching the sunset, or thinking about your loved ones—are you aware of the experience as your own, even when you do not reflect on, think about, or attend to it? Let us say that an experience has “mineness” just in case its subject is aware of it as her own while she undergoes it. And let us call the view that all ordinary experiences have mineness “typicalism.” Recently, Guillot has offered a (...) novel argument for typicalism by leveraging the relation between self-knowledge and self-awareness. She starts by arguing that all ordinary experiences give their subjects immediate justification to believe that their experiences are their own. She then argues that this can be explained by typicalism. In this paper, I argue that her argument fails. I start by clarifying the notion of mineness and giving more details about her argument. I then explain why her argument fails by raising doubts about whether typicalism explains the target explanandum. I close by considering some implications of our discussion for self-knowledge. (shrink)

Many Chinese pianists, Lang Lang and Yun-di Li for example, received international recognition in recent years. When study the history of piano study and composing in China, it is not surprising that the history of Chinese piano music has gone through specific periods which strongly influenced compositional activities. This article is aimed to display cultural and political aspects that are behind historical period and analyses representative work in compositional style and characteristics.

Byun et al. describe how deaf signers deal with communication problems in first encounters with signers of different languages. They show that the basic Conversation Analytic repair mechanisms for dealing with verbal troubles are largely reproduced in gesture and sign, including details of turn‐taking structure, timing and form. This underlines the role of repair as a basic resource for linguistic and interactional creativity across modalities.

Hinging on a metaphysical examination of the concept of newness and Paul Guyer’s notion of the temporally extended self, this article analyzes what it means that we are a temporally extended being that is fashioned in time, which is none other than a transcendental object = newness, and argues that (fashioned) bodies can be things in themselves and mere phenomena simultaneously. Kant’s doctrine of self-positing assists us in decoding how the subject obtains an embodied experience while a thing in itself, (...) as well as how both a non-empirical affection and an empirical affection are at play, casually affecting the subject. By looking into how double affection is in operation, this article aims to broaden our understanding of Kant’s theory of self-consciousness. (shrink)

Since the transparency approach to introspection need not posit a dedicated mechanism specialized for detecting one’s own mental states, its economy is often viewed as a major advantage by both proponents and opponents. But sometimes economy comes at the cost of relying on controversial views of the natures of mental states. Perceptual experience is a case in point. For example, Alex Byrne’s account relies on the view that experience constitutively involves belief, and Matthew Boyle’s account relies on the view that (...) experience constitutively involves a form of implicit consciousness of experience. In this paper, I develop a transparency account of our access to our experiences that retains the benefit of economy while avoiding the cost of relying on controversial views of the nature of experience. I start by discussing Byrne’s and Boyle’s accounts. I focus on the problems that lead them to hold the controversial views they do, and raise some challenges to their solutions. I then develop my own account. I argue that when you attend to an object, your experience gives you justification to believe that you see the object (under some descriptions). I close by highlighting some advantages of my account. I argue that it (1) can solve the problems facing Byrne and Boyle without relying on controversial views of the nature of experience; (2) respects the idea that there is something special about our access to our minds; and (3) can be generalized to other cases of introspection. (shrink)

1-pu. Ttang ŭi soksagim -- 2-pu. Mul ŭi norae -- 3-pu. Pulkkot ch'ŏrŏm -- 4-pu. Param ŭi hŭnjŏk.

The theory of ‘Confucianization of law’ put forward by T’ung-tsu Ch’ü in his book titled Law and Society in Traditional China has a great academic influence in the world. However, ‘Confucianization...

As the world struggles through the COVID‐19 pandemic, we should also be asking what systems‐level measures will be needed to prevent this or even worse disasters from happening in the future. We argue that the pandemic is merely one of potentially myriad and pleiomorphic future global disasters generated by the same underlying dynamical system. We explain that there are four broad but easily identifiable systemic, pathologically networked conditions that are hurtling civilization toward potential self‐destruction. As long as these conditions are (...) not resolved, we should consider catastrophe as an inevitable emergent endpoint from the dynamics. All four conditions can be reversed with collective action to begin creating an enduring and thriving post‐ COVID‐19 world. This will require maximal application of the precautionary principle. (shrink)

The Chinese philosophical tradition aims at a departure from the imperfect reality for the sake of the ideal. But it is also clear to the Chinese philosophers that most people would not follow their footsteps in discarding reality and seeking the ideal. The weakness of the ideal in its incapacity to change the uncultivated man defines a common thread of philosophical thinking in China, and constitutes a bitter truth which these philosophers do not make explicit. Seven philosophers from the fifth (...) to the third centuries B.C.E. are analyzed in order to develop a fresh understanding of the dialectic between the ideal and the uncultivated man: Lao Tzu, Confucius, Mo Tzu, Mencius, Chuang Tzu, Hsun Tzu, and Han Fei. Although I treat them individually rather than group similar topics for comparison, I employ a consistent mode of analysis to study each of them. ;I find that Mo Tzu perceives reality as an oppressive order and attributes it to the egoism of the uncultivated man; and under his system, oppression will prevail since Mo Tzu's proposals of political and religious controls are imperfectly designed. Mencius shows that the uncultivated man is driven by profit and is repulsed by the demands of morality, making it difficult to found a moral polity. Hsun Tzu believes that the irrationality in man withdraws the popular support from a ritual and rational regime. ;Lao Tzu argues that reality is divided between "good" and "evil," which are themselves defined by conventions. Both "good" and "evil" acquire perpetuity, and even Lao Tzu's proposal of primitivism cannot destroy them. Han Fei similarly conceives reality as composed of both moral and immoral men. His statecraft either lends support to morality or is unable to curb wickedness; accordingly, he is incapable of improving reality. ;Confucius observes that his gentlemanly ideal splits into halves as his students appropriate one mode or the other. The gentleman is underappreciated because those embodying one half or the other of the good are not sympathetic to the full ideal. Chuang Tzu thinks that most people are gripped by partisan points of view, while only a few have transcended partisanship. His ideal personality, combining both partisan and nonpartisan standpoints, would appear suspect to most people. (shrink)

Parrondo's paradox, in which losing strategies can be combined to produce winning outcomes, has received much attention in mathematics and the physical sciences; a plethora of exciting applications has also been found in biology at an astounding pace. In this review paper, the authors examine a large range of recent developments of Parrondo's paradox in biology, across ecology and evolution, genetics, social and behavioral systems, cellular processes, and disease. Intriguing connections between numerous works are identified and analyzed, culminating in an (...) emergent pattern of nested recurrent mechanics that appear to span the entire biological gamut, from the smallest of spatial and temporal scales to the largest—from the subcellular to the complete biosphere. In analyzing the macro perspective, the pivotal role that the paradox plays in the shaping of biological life becomes apparent, and its identity as a potential universal principle underlying biological diversity and persistence is uncovered. Directions for future research are also discussed in light of this new perspective. (shrink)

In Cosmopolitan Theology, author Namsoon Kang proposes a theology that embraces and at the same time moves beyond collective identity position and group-based allegiances. It crosses borders of gender, race, nationality, religion, ethnicity, sexuality, and ability. Kang offers a vision of a global community of radical inclusion, solidarity, and deep compassion and justice for others. Blending theology with philosophy, she crosses borders of academism and activism, and the discursive borders of modernism, postmodernism, feminism, and postcolonialism. Cosmopolitan Theology sheds (...) a new light both in academia and the community of Christian believers by providing a public relevance of Jesus' teaching of neighbor-love, hospitality, and solidarity in our world today. (shrink)

本书回顾社会认识论研究的发展历程和三个阶段的主要学术进展,提出并初步解决了社会认识论研究中的十个难题,预示其在21世纪的发展方向。.

The paper is a critique of traditional and formal models of theological education that historically have developed in the West and are generally adopted by Asian theological schools in Asia. Globalisation and the emergence of Asian Diasporas presented new problems and opportunities for rethinking appropriate models of contextual training. Building on works by Robert Banks, Ian Stackhouse and David Kelsey, the paper will explore contextual models for the Chinese Christian Diasporas in Britain, and suggest some contributions for the renewal of (...) theological education in Asia. (shrink)

Although Chinese Marxism—primarily represented by Maoism—is generally seen by Western intellectuals as monolithic, Liu Kang argues that its practices and projects are as diverse as those in Western Marxism, particularly in the area of aesthetics. In this comparative study of European and Chinese Marxist traditions, Liu reveals the extent to which Chinese Marxists incorporate ideas about aesthetics and culture in their theories and practices. In doing so, he constructs a wholly new understanding of Chinese Marxism. Far from being secondary (...) considerations in Chinese Marxism, aesthetics and culture are in fact principal concerns. In this respect, such Marxists are similar to their Western counterparts, although Europeans have had little understanding of the Chinese experience. Liu traces the genealogy of aesthetic discourse in both modern China and the West since the era of classical German thought, showing where conceptual modifications and divergences have occurred in the two traditions. He examines the work of Mao Zedong, Lu Xun, Li Zehou, Qu Qiubai, and others in China, and from the West he discusses Kant, Schiller, Schopenhauer, and Marxist theorists including Horkheimer, Adorno, Benjamin, and Marcuse. While stressing the diversity of Marxist positions within China as well as in the West, Liu explains how ideas of culture and aesthetics have offered a constructive vision for a postrevolutionary society and have affected a wide field of issues involving the problems of modernity. Forcefully argued and theoretically sophisticated, this book will appeal to students and scholars of contemporary Marxism, cultural studies, aesthetics, and modern Chinese culture, politics, and ideology. (shrink)

Graphical AbstractRecent waves of controversies surrounding genetic engineering have spilled into popular science in Twitter battles between reputable scientists and their followers. Here, a cautionary perspective on the possible blind spots and risks of CRISPR and related biotechnologies is presented, focusing in particular on the stochastic nature of cellular control processes.

All individual terms listed as jāti-s (sophisticated ripostes) in Nyāyasūtra V a 1 have the peculiar uniform ending -sama. The interpretation of this ending here reveals a greater nuance of meaning than the hitherto customary understanding of it. It will be demonstrated that the observable semantic difference is due to a historical shift of signification as a result of an enlarging and systematizing of the thematic group of jāti-s. In this paper, I examine relevant text material, including two very important (...) manuscripts of the Nyāyabhṣya to show this semantic difference. The understanding gained by this analysis will help to trace the historical development of the complex of jāti-s within the larger context of the ancient Indian tradition of debate. (shrink)

This article focuses on the religious hybridity propagated by Wu Leichuan, a reformative Christian thinker from China. The article centers on the question of how to understand the social praxis as well as the interaction and religious hybridity involving modern Western thoughts and traditional Asian thoughts. Wu’s Christian thought contains elements of social praxis that purport to understand sufferings of common people and thus differs from existing dominant Christian theology characterized by materialism and secular success. Wu claims that “benevolence” is (...) inherent in both humanity and in the myriad aspects of the universe, and is deemed identical to the Holy Spirit in Christianity that embraces “love”. He develops his own vision of heaven, which is very similar to the idea of “Society of Great Unity” propounded by Kang Youwei, an adherent of Confucianism, in his theory of Great Unity. The article shows Wu's contribution as a unique thinker and staunch advocate of Christianity within the context of social praxis that emphasizes the praxis-oriented role of Christianity within socialism. In fact, through profound immersion into and cultivation of diverse areas of Asian philosophy and by deeply reflecting the innermost core of humanity, Wu was able to develop his own vision of social ideals. (shrink)

럼플과 골리앗에 대한 앨런 기버드의 유명한 사례가 소개된 이후 물체 중복(Material Coincidence)의 가능성은 많은 형이상학자들의 관심을 끌었다. 이 논쟁에 대해 복수론자들은 서로 다른 두 물체가 같은 시각, 같은 장소에 공존할 수 있다고 주장한 반면, 단일론자들은 그러한 가능성이 터무니없다고 믿었다. 당연하게도 복수론자들이 제시한 물체 중복의 사례들에 대해 다양한 방식의 반론들이 단일론자들에 의해 제기되었고 그 중 특히 근거지움 문제는 많은 복수론자들을 괴롭혔다. 하지만 최근 캐서린 코슬리키를 비롯한 일련의 복수론자들은 물체의 구성에 대한 아리스토텔레스의 질료형상론을 바탕으로 이 근거지움 문제를 해결하려고 시도한다. 같은 시각, 같은 (...) 장소에 두 물체가 존재할 수 있다는 믿음은 보통 그 장소에서 하나의 물체가 모두 가질 수는 없는 복수의 성질들이 예화되고 있다는 근거에 의해 지지되는데, 아리스토텔레스주의 복수론자들은 그러한 성질의 예화를 그 물체들이 각각 가지는 형상적 부분에 근거지우려고 한다. 여기서 나는 근거지움 문제에 대한 코슬리키의 해결책에 집중하면서 그의 이론이 심각한 문제에 직면함을 보인다. 다만 그러한 문제는 그가 개발하고 있는 신아리스토텔레스주의적 이론의 핵심 주장들을 포기하지 않고서도 해결될 수 있기 때문에 본 연구의 마지막에 그의 이론을 수정한 새로운 질료형상론의 가능성을 제시한다. (shrink)