Loving and Dying is a reading of three dialogues which, using the figure of Socrates conversing in three different concrete situations, in complementary fashion address death, love, and reflection, as matters central to finding and understanding life's meaning and to sharing in the kind of immortality that is open to a human being. The intent of the work is simply to bring to attention how the dialogues register as drama and how they achieve this provocation of the reader to reflection (...) on these central matters in human life. (shrink)

Philosophy was born in China in the 6th century, in the person of Confucius. But to properly understand this beginning and its development, we need to recall the beginning of the Zhou dynasty in the 11th century BC. Animated by a vision of the Mandate of Heaven for their rule, the Zhou rulers initiated and maintained a dynasty in north China aimed at achieving a civilized life for all human beings on earth. After a brief sketch of this background, Richard (...) Gotshalk attempts an exposition of the six major figures who gave shape to the early Chinese tradition of philosophy: Confucius, Mo-zi, Lao-zi, Mencius, Zhuang-zi, and Xun-zi. Presenting the thought of each separately, Gotshalk concludes the work by drawing together some of the basic themes and emphases which mark the early Chinese realization of philosophical thought and that distinguishes philosophy in its beginnings in China from philosophy in its beginnings in India and Greece. (shrink)

Philosophy was born in India in the late 8th century, at a crucial but troubled time in the emergence of a civilization which integrated peoples of northern India with contrasting Aryan and Indus Valley heritages. This book begins with a recalling of the extended historical dynamic that culminated in that time. Given the sketch of the historical background and matrix, the book then attempts an exposition of a number of the important Upanisads . Richard Gotshalk provides fresh interpretations and translations (...) of the Upanisads, and places his exposition of the philosophical material in the relevant historical context. The work concludes with a brief sketch of features and emphases which mark the Upanisadic realization of philosophical thought and distinguish it from philosophy as realized in its beginnings in China and Greece. In an appendix the work also offers a translation of the parts of the eleven Upanisads treated in the main text. (shrink)

Philosophy arose in Greece in a three-fold birth, first in 6th century Ionia, then in 6th century south Italy, and finally in 5th century Athens. This triple-birth, together with the character and differences of these three beginnings, becomes intelligible when the historical background and matrix involved are recalled. Richard Gotshalk begins this work with an extended sketch of that background, emphasizing the emergence of poetry as a truth-revealer beyond myth and the role of Homer and Hesiod in shaping by their (...) poetic achievements, the matrix within which philosophy arose. From that background, Gotshalk then offers an understanding of the origins and initial shapes of philosophy in Greece, taking Heraclitus as exemplifying the Ionian beginning, Parmenides the south Italian, and Plato and Aristotle the Athenian. The work concludes with a brief sketch of the features and emphases which mark the Greek realization of philosophical thought, and distinguish philosophy in its beginnings in Greece from philosophy in its beginnings in India and China. (shrink)

The Classic of Way and her power: a Miscellany? is a study of the profound and influential philosophical writing from early China, traditionally attributed to Lao-zi, the first Daoist thinker. This study provides a translation of the work, but concentrates on analysis. It offers an interpretation of why the traditional work appears to lack order, suggesting that it began as a set of twenty-five philosophical poems by Lao-zi, tightly arranged according to an unusual and unmarked principle of order, and then (...) was added to by later figures in the Daoist tradition who obscured the original order by inserting their passages here and there in the extant text according to a quite different principle of order. Some of these later contributions are in keeping with Lao-zi's thought and style, while others are at odds in form and content with his poems and their profound insights. This study also offers a commentary by the author, a philosopher, who seeks especially to bring out Lao-zi's unique insights and to distinguish them from the thoughts being expressed by others in the remainder of the traditional work. (shrink)

Why does Plato write dialogues? Why more than one? The Temporality of Human Excellence begins with a brief introductory consideration of these questions, and concludes with a suggestion about two things: the intent of his use of this form, and the manner of its concrete realization in a set of two dozen or so dialogues. Taking up each dialogue as a separate drama, the reading seeks to focus attention on how each, by its characters, their interplay and conversation, and the (...) apparent lack of positive issue to the discussion they engage in, contributes to a sketch of human excellence as a complex power developed and grown into as consummation in the maturing, over time, of a human being. (shrink)

In an effort to clear up misunderstanding of his previous writings and avoid future misinterpretations, Nietzsche assessed his own work in the autobiographical Ecce Homo and offered readers pointers for properly reading and understanding his writings. The Well of Eternity addresses Nietzsche's thinking on time and temporality in eight of his works, beginning with The Birth of Tragedy and culminating in Thus Spoke Zarathustra, using the pointers described in Ecce Homo. Its detailed exploration highlights three points: how central the matter (...) of growth and maturation was to Nietzsche's sense of what it is to be a human being; how indispensable his own maturational struggles and advances were to his achievement of reflective insight; and how the ideas, which are the culmination of his own reflection on time and temporality, not only have their enabling grounds in the human capacity , which his own maturational advance eventually brings him, but also have their intended reflective meaning and make their claim to truth from the reflective standpoint defined by participation in such power. (shrink)