Online research in philosophy

I will here apply the classical Indian model of the dramatic actor as a methodology for interpreting the soteriological psychology of the Bhagavad G?t?, paying special attention to the usefulness of this approach for clarifying K???a's rationale in showing his divine form in Chapter 11. I argue that the G?t? advocates creative role-play as both the means and the end of liberation. Further, while K???a's teachings can be understood in terms of orthodox Hindu soteriologies that have in view an overcoming (...) of the emotions, I argue that K???a looks to transform Arjuna into an ?athlete of emotion?, much like traditional Indian-based training methods do for theatrical actors. (shrink)

In this paper I revisit the early Ny?ya argument for the existence of a self. In section 1, I reconstruct the argument in Ny?ya-s?tra 1.1.10 as an argument from recognition following the interpretation in the Ny?yas?tra-Bh??ya and the Ny?ya-V?rttika. In Section 2, I reassess the plausibility of the Ny?ya argument from memory/recognition in the Bh??ya and the V?rttika in the light of recent empirical research. I conclude that the early Ny?ya version of the argument from recognition can only establish a (...) minimal conclusion that self is a unitary and persisting conscious agent, in contrast to the ontological conclusion that the self is distinct a substance qualified by consciousness. In the final section, I address the tension between the two conclusions in Ny?ya and suggest how it might be resolved. (shrink)

This paper explores the subject-matter of the relationship between law and humanity, filling a significant lacuna in philosophy of law in the West today. Doing so, the paper starts with recasting the traditional Chinese conflict?in particular, the conflict between legalism and Confucianism?over law in a new light of the contemporary call for stopping crimes against humanity. It then explores Habermas? insight into and illusion of law. Finally, it examines the internal relationship between law and humanity, contending that law must always (...) treat humanity as a purpose, not as a tool to other ends, functioning to build a community of humanity; while a distinction exists between justice and benevolence, law must not be inhumane. (shrink)

This paper examines the Neo-Confucian hermeneutic debates surrounding the interpretation of Zhu Xi's poem ?The Boat Song of Wuyi's Nine Bends? (1185 AD). The question of whether to regard the poem as a poetic description of landscape or as a philosophical lesson in a poetic form led to serious philosophical discussions in China and Korea in the centuries that followed its publication. This paper investigates the philosophical commentaries on the poem produced during the Yuan and Ming dynasties, and the contentious (...) hermeneutic debates it sparked among Chos?n Neo-Confucians which fanned the flames of factional politics. On the whole, this paper aims to reveal the divergent and unsettling interpretive traditions within Neo-Confucianism, and argues that the common division of Neo-Confucian poetry into the categories of philosophical and non-philosophical does not aptly represent the highly nuanced discussion of the subject. (shrink)

One of Han Fei's most trenchant criticisms against the early Confucian political tradition is that, insofar as its decision-making process revolves around the ruler, rather than a codified set of laws, this process is the arbitrary rule of a single individual. Han Fei argues that there will be disastrous results due to ad hoc decision-making, relationship-based decision-making, and decision-making based on prior moral commitments. I lay out Han Fei's arguments while demonstrating how Xunzi can successfully counter them. In doing so, (...) I argue that Xunzi lays out a political theory restricting the actions of the ruler through both the use of ritual and law, which allows him to develop a theory that legitimizes government while at the same time constraining itself. Xunzi's political theory makes important strides in its attempt to recognize the importance of the ruler as a moral exemplar while also restricting his control in the political process. (shrink)

Socrates regards rational knowledge as the decisive factor of human life and even ascribes all virtues and moral actions to it, thereby stressing the ?rationales? of ethics. In contrast, Confucius regards kinship love as the decisive factor of human life and even grounds all virtues and moral actions on it, thereby stressing the ?emotionales? of ethics. Therefore, we should not lump them together by conceiving Confucius? ethics also as based on ?moral reason?