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Asian Philosophy

Edited by JeeLoo Liu (California State University, Fullerton)
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  1. added 2014-12-19
    Daniel A. Bell (forthcoming). Li, Chenyang, The Confucian Philosophy of Harmony. Dao: A Journal of Comparative Philosophy:1-4.
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  2. added 2014-12-19
    Piotr Balcerowicz (forthcoming). On the Relative Chronology of Dharmakīrti and Samantabhadra. Journal of Indian Philosophy:1-47.
    In the discussions concerning the date of Dharmakīrti, Jaina sources have never been seriously taken into account. They may, however, provide a valuable insight because Dharmakīrti both criticised and was criticised by Jaina thinkers. Two Jaina authors, Samantabhadra and Pūjyapāda Devanandin, may prove crucial in determining the actual dates of Dharmakīrti. The paper argues that Dharmakīrti directly influenced Samantabhadra in a number of ways, which sets the terminus ante quem for Dharmakīrti, and his traditional chronology has to be reconsidered in (...)
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  3. added 2014-12-14
    Sundar Sarukkai (2014). Indian Experiences with Science: Considerations for History, Philosophy, and Science Education. In Michael R. Matthews (ed.), International Handbook of Research in History, Philosophy and Science Teaching. Springer. 1691-1719.
    This chapter explores how perspectives on science drawn from Indian experiences can contribute to the interface between history and philosophy of science (HPS) and science education (SE). HPS is encoded in science texts in the various presuppositions that underlie both the content and the way the content is presented. Thus, a deeper engagement with contemporary work in HPS will be of great significance to science teaching. By drawing on the notion of multicultural origins of science as well as redefining the (...)
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  4. added 2014-12-08
    Chen Bo (2014). Six Groups of Paradoxes in Ancient China From the Perspective of Comparative Philosophy. Asian Philosophy 24 (4):363-392.
    This paper divides the sophisms and paradoxes put forth by Chinese thinkers of the pre-Qin period of China into six groups: paradoxes of motion and infinity, paradoxes of class membership, semantic paradoxes, epistemic paradoxes, paradoxes of relativization, other logical contradictions. It focuses on the comparison between the Chinese items and the counterparts of ancient Greek and even of contemporary Western philosophy, and concludes that there turn out to be many similar elements of philosophy and logic at the beginnings of Chinese (...)
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  5. added 2014-12-05
    Yao-Ming Tsai (2014). Language as an Instrument of Soteriological Transformation From the Madhyamaka Perspective. Asian Philosophy 24 (4):330-345.
    Buddhist teachings and practices can be viewed as a journey of soteriological transformation, where language, as a tool for the analysis of views, occupies a place of special significance and importance. This article examines how the concept of non-duality, from the Madhyamaka perspective, has served as a powerful rhetorical device with the explicit aim of fostering soteriological transformation. Among the various expressions representative of the Madhyamaka perspective, two are particularly explored in this article for their facilitation of soteriological transformation: the (...)
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  6. added 2014-12-04
    A. Gardner Harris Jr (forthcoming). Gracious Possession, Gracious Bondage: Śiva’s Aruḷ in Māṇikkavācakar’s Tiruvācakam. Journal of Indian Philosophy:1-26.
    The primary concern in this paper is to examine the nature of Śiva’s aruḷ—his generative and salvific energy—as portrayed in Tiruvācakam, Māṇikkavācakar’s important but understudied text of medieval bhakti poems. Close attention is paid to the poet’s description of Śiva’s aruḷ as inducing seemingly incongruous ontological states of being—one of ecstatic possession that results in rapturous dance and one of spiritual bondage. In doing so, this paper posits that Māṇikkavācakar is using aruḷ as śakti is used in the philosophy of (...)
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  7. added 2014-12-03
    Katrin Froese (2014). The Comic Character of Confucius. Asian Philosophy 24 (4):295-312.
    This article examines the comic portrayal of Confucius in the Analects and the Zhuangzi, maintaining that there is a humorous aspect to the character of Confucius that is often overlooked. Conventional interpretations of the Analects downplay the pranks and mocking comments that are sprinkled throughout them. Many of the humorous words Confucius utters are directed at ritualistic behaviour which has become mechanistic, suggesting that in order to take ritual seriously, we must also be prepared to take it in jest. Furthermore, (...)
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  8. added 2014-12-03
    Jana S. Rošker (2014). The Subject’s New Clothes: Immanent Transcendence and the Moral Self in the Modern Confucian Discourses. Asian Philosophy 24 (4):346-362.
    In Modern Confucian philosophy the notion of the moral Self which is expressed through the natural moral substance represents both the foundation of each individual and the core of the universal reason. The indivisibility of the moral Self from its concrete activities within the social sphere differs in many various aspects from prevailing Western political and philosophical theories that are based on the separation of the empirical and transcendent subject. Hence, this holistic special feature of the moral Self is closely (...)
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  9. added 2014-11-29
    Artur Przybyslawski (forthcoming). States of Non-Cognizing Mind in Tshad Ma Rigs Gter According to Go Rams Pa. Journal of Indian Philosophy:1-18.
    The article presents Go rams pa’s interpretation of states of noncognizing mind explained by Sa skya Paṇḍita in his famous Tshad ma rigs gter. The text consists of translation of Go ram pa’s commentary to the second chapter of Tshad ma rigs gter, outline of the Tibetan text and introduction to the translation and edition of the original.
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  10. added 2014-11-28
    Mariko Tomita (forthcoming). Issues on Nibbāna with Special Reference to Verse No. 1074 of the Upasīvamāṇavapucchā in the Suttanipāta. Journal of Indian Philosophy:1-15.
    This paper discusses verse 1074 of the Suttanipāta’s Upasīvamāṇavapucchā. While various interpretations of the verse are possible due to a lack of textual sources to draw from for interpretation, I attempt to understand this verse—which describes the state of nibbāna using the metaphor of an extinguished fire—through a philological examination of the text itself and other contemporary ones. Specifically, I focus on whether the verse implies that nibbāna takes place in the present life or at and after the end of (...)
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  11. added 2014-11-28
    Huanhuan He & Leonard W. J. Van der Kuijp (forthcoming). Once Again on the *Hetucakraḍamaru: Rotating the Wheels. Journal of Indian Philosophy:1-36.
    The little versified treatise on the elements of Buddhist logic, often referred to as the Hetucakraḍamaru, is usually attributed to Dignāga. It is only available in a Tibetan translation and quotations from a few of its verses are extant in Sanskrit sources. On the basis of a novel interpretation that is based on a critical edition of the text, we argue that there is a good reason why its title was Hetucakraḍamaru - a ḍamaru is a two-headed drum. The “heads” (...)
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  12. added 2014-11-28
    Evgeniya Desnitskaya (forthcoming). Paśyantī, Pratibhā, Sphoţa and Jāti: Ontology and Epistemology in the Vākyapadīya. Journal of Indian Philosophy:1-11.
    Eli Franco has recently suggested to distinguish the two main periods in the history of Indian philosophy, i.e. the older ontological and the new epistemological. In the Vākyapadīya, however, ontology and epistemology are evidently intertwined and interrelated. In this paper ontological and epistemological features of the concepts of paśyantī, pratibhā, sphoţa and jāti are analyzed in order to demonstrate that all these concepts, while being ontologically different, are engaged in similar epistemological processes, i.e. the cognition of a verbal utterance. Thus (...)
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  13. added 2014-11-21
    Tomomi Asakura (2014). Philosophy of Doctrinal Classification: Kōyama Iwao and Mou Zongsan. Dao: A Journal of Comparative Philosophy 13 (4):453-468.
    Doctrinal classification or the panjiao 判教 system of Chinese Buddhism has been rediscovered and renewed in modern East Asian philosophy since both the Kyoto School and New Confucianism clarified the philosophical meaning of this intellectual tradition. The theoretical relation between these two modern reconsiderations, however, has not yet been studied. I analyze the theory of panjiao in Kōyama Iwao 高山岩男 and Mou Zongsan 牟宗三 so as to identify and extract, despite their apparent irrelevance, the same type of philosophical argument concerning (...)
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  14. added 2014-11-19
    Jiaju Yu (2010). Kongzi Jiao Yu Xue Shuo =. Shou du Shi Fan da Xue Chu Ban She.
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  15. added 2014-11-18
    Eric S. Nelson (2014). ĐẠO ĐỨC, NGHIỆP VÀ SỰ PHÁT TRIỂN BỀN VỮNG. In PHẬT GIÁO VỀ PHÁT TRIỂN BỀN VỮNG VÀ THAY ĐỔI XÃ HỘI. 19-31.
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  16. added 2014-11-18
    Ching-Yuen Cheung (2014). Nishida Kitarō’s Philosophy of Body. Dao: A Journal of Comparative Philosophy 13 (4):507-523.
    In this paper, I shall discuss Nishida’s 西田 philosophy of body from the aspects of acting intuition, rhythm, and situatedness. Pure experience used to be the starting point of Nishida’s early philosophy. In his later philosophy, however, the keyword in Nishida’s philosophy is no longer “experience” but “acting.” It is neither “I think therefore I am” nor “I will therefore I am,” but “I act therefore I am.” As the organ of acting intuition, body is one of the most important (...)
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  17. added 2014-11-16
    Chien-Hsing Ho (forthcoming). The Nonduality of Motion and Rest: Sengzhao on the Change of Things. Springer.
    In his essay “Things Do Not Move,” Sengzhao (374?−414 CE), a prominent Chinese Buddhist philosopher, argues for the thesis that the myriad things do not move in time. This view is counter-intuitive and seems to run counter to the Mahayana Buddhist doctrine of emptiness. In this book chapter, I assess Sengzhao’s arguments for his thesis, elucidate his stance on the change/nonchange of things, and discuss related problems. I argue that although Sengzhao is keen on showing the plausibility of the thesis, (...)
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  18. added 2014-11-16
    Shuming Liang (2014). Liang Shuming Zhi Fu Ren de Si Shi Jiu Feng Jia Shu. Zhonghua Shu Ju.
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  19. added 2014-11-16
    Beiqing Ye (ed.) (2014). "Xin Zi Xue" Lun Ji. Xue Yuan Chu Ban She.
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  20. added 2014-11-16
    Xinguo Zhou (2014). Taigu Xue Pai Shi Gao =. She Hui Ke Xue Wen Xian Chu Ban She.
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  21. added 2014-11-16
    Xiangge Kang & Tao Liang (eds.) (2014). Xunzi Si Xiang Yan Jiu =. Ren Min Chu Ban She.
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  22. added 2014-11-16
    Chŏng-Dong Yu (2014). Yugyo Ŭi Kŭnbon Chŏngsin Kwa Han'guk Yuhak. Pulgyo Munhwa Yŏn'guso.
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  23. added 2014-11-16
    Chen-kuo Lin (2014). Nishitani on Emptiness and Historical Consciousness. Dao: A Journal of Comparative Philosophy 13 (4):491-506.
    This essay focuses on Nishitani Keiji’s 西谷啟治 early and late thinking, in the discourse on world history and modernity during wartime and the postwar meditation on emptiness and historicity in Religion and Nothingness. Following the first part of the analysis, I will trace Nishitani’s critical indebtedness to Heidegger’s existential-phenomenological analysis of historicity in Being and Time, and thereby analyze how Nishitani attempts to solve the aporia of modernity by recourse to the Buddhist doctrine of emptiness. The essay will conclude with (...)
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  24. added 2014-11-16
    Qing Zhang (2014). Qing Ji Minguo Shi Qi de "Si Xiang Jie": Xin Xing Chuan Bo Mei Jie de Fu Xian Yu du Shu Ren Xin de Sheng Huo Xing Tai. She Hui Ke Xue Wen Xian Chu Ban She.
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  25. added 2014-11-16
    Qing) Zhou Gao (2013). Lianxi Yi Fang Ji. In Wanxia Wang (ed.), Lianxi Zhi: Ba Zhong Hui Bian. Hunan da Xue Chu Ban She.
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  26. added 2014-11-16
    Lin Meng (2013). Zheng Fu Riben de Sheng Ren Wang Yangming. Hua Dong Shi Fan da Xue Chu Ban She.
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  27. added 2014-11-16
    Yunhai Song (2013). Guo Xue Jiang Zuo. Shanghai San Lian Shu Dian.
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  28. added 2014-11-16
    Ming) Xu Conghua (2013). Lianxi Zhi. In Wanxia Wang (ed.), Lianxi Zhi: Ba Zhong Hui Bian. Hunan da Xue Chu Ban She.
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  29. added 2014-11-16
    Qing) Zhou Gao (2013). Lianxi Zhi. In Wanxia Wang (ed.), Lianxi Zhi: Ba Zhong Hui Bian. Hunan da Xue Chu Ban She.
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  30. added 2014-11-16
    Ming) Li Shengci (2013). Song Lianxi Zhou Yuan gong xian sheng ji. In Wanxia Wang (ed.), Lianxi Zhi: Ba Zhong Hui Bian. Hunan da Xue Chu Ban She.
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  31. added 2014-11-16
    Peirong Fu & Shuyuan Yang (eds.) (2013). Kongzi Ci Dian. Lian Jing Chu Ban Shi Ye Gu Fen You Xian Gong Si.
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  32. added 2014-11-16
    Wanxia Wang (ed.) (2013). Lianxi Zhi: Ba Zhong Hui Bian. Hunan da Xue Chu Ban She.
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  33. added 2014-11-16
    Ming) Li Zhen (2013). Lianxi Zhi. In Wanxia Wang (ed.), Lianxi Zhi: Ba Zhong Hui Bian. Hunan da Xue Chu Ban She.
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  34. added 2014-11-16
    Qing) Wu Darong (2013). Dao Guo Yuan Gong Lianxi Zhou Fu Zi Zhi. In Wanxia Wang (ed.), Lianxi Zhi: Ba Zhong Hui Bian. Hunan da Xue Chu Ban She.
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  35. added 2014-11-16
    Qiyong Guo (2013). Xiong Shili Zhuan Lun. Zhongguo She Hui Ke Xue Chu Ban She.
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  36. added 2014-11-16
    Ming) Zhou Shenke & Zhou Zhihan (2013). Zhou Yuan Gong Shi Xi Yi Fang Ji. In Wanxia Wang (ed.), Lianxi Zhi: Ba Zhong Hui Bian. Hunan da Xue Chu Ban She.
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  37. added 2014-11-16
    Qing) Peng Yulin (2013). Xi Xian Lu. In Wanxia Wang (ed.), Lianxi Zhi: Ba Zhong Hui Bian. Hunan da Xue Chu Ban She.
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  38. added 2014-11-16
    Hitoshi Ogawa (2013). Nihon Tetsugaku No Chikara: Kojiki Kara Murakami Haruki Made. Asahi Shinbun Shuppan.
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  39. added 2014-11-16
    Edward T. Chʻien (2013). Zhongguo Si Xiang Shi Jiang Yi. Guo Li Taiwan da Xue Chu Ban Zhong Xin.
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  40. added 2014-11-16
    Wenming Tang (2012). Yin Mi de Dian Fu: Mou Zongsan, Kang de Yu Yuan Shi Ru Jia = Secret Subversion: Mou Zongsan, Kant, and Originary Confucianity. Sheng Huo, du Shu, Xin Zhi San Lian Shu Dian.
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  41. added 2014-11-16
    Hua Zhang (2012). Zhong Chao Ri Jin Dai Qi Meng Si Xiang Bi Jiao: Yi Yan Fu, Yu Jijun, Fuze Yuji de Si Xiang Wei Zhong Xin. Zhong Yang Min Zu da Xue Chu Ban She.
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  42. added 2014-11-16
    Dongyun (2012). Guiguzi. Zhongguo Hua Qiao Chu Ban She.
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  43. added 2014-11-16
    Zhongxiang Zhao (2012). Gui Yi Yu Zheng Shi: Luo Qinshun Zhe Xue Si Xiang Yan Jiu. Hebei da Xue Chu Ban She.
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  44. added 2014-11-16
    A. C. Graham (2003). Lun Dao Zhe: Zhongguo Gu Dai Zhe Xue Lun Bian. Zhongguo She Hui Ke Xue Chu Ban She.
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  45. added 2014-11-06
    Satoshi Fukuma (2014). Rawls in Japan: A Brief Sketch of the Reception of John Rawls' Philosophy. Philosophy East and West 64 (4):887-901.
    Why is John Rawls less popular than other philosophers in Japan? In what follows, I explain how Rawls’ philosophy has been received in Japan, especially in relation to Japanese culture, politics, and economy. After giving an overview of the framework of Rawls’ philosophical view, I outline the background of the reception of Western philosophy in Japan . Then, I proceed to explain the reason why the early reception of Rawls’ work in Japan was mainly started not by ethicists and philosophers (...)
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  46. added 2014-11-06
    Douglas S. Duckworth (2014). Non-Representational Language in Mipam's Re-Presentation of Other-Emptiness. Philosophy East and West 64 (4):920-932.
    Buddhist traditions understand emptiness in various ways, and two streams of interpretation, “self-emptiness” and “other-emptiness” , have emerged in Tibet that help bring into focus the extent to which interpretations diverge.1 In contrast to self-emptiness, other-emptiness does not refer to a phenomenon’s lack of its own essence; it refers to the ultimate reality’s lack of all that it is not. Rather than claiming the universality of self-emptiness , proponents of other-emptiness assert another way to understand emptiness with regard to the (...)
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  47. added 2014-11-06
    Robert Sharf (2014). Mindfulness and Mindlessness in Early Chan. Philosophy East and West 64 (4):933-964.
    The Chan tradition is renowned as the “meditation” school of East Asia. Indeed, the Chinese term chan 禪 is an abbreviated transliteration of dhyāna, the Sanskrit term arguably closest to the modern English word “meditation.” Scholars typically date the emergence of this tradition to the early Tang dynasty , although Chan did not reach institutional maturity until the Song period . In time, Chinese Chan spread throughout East Asia, giving birth to the various Zen, Sŏn, and Thiền lineages of Japan, (...)
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  48. added 2014-11-06
    Mikel Burley (2014). Karma and Rebirth in the Stream of Thought and Life. Philosophy East and West 64 (4):965-982.
    Only in the stream of thought and life do words have meaning. The belief in karma and rebirth, according to which actions performed in one lifetime bear fruit in a subsequent one, is widespread, some version of it being common among Hindu, Buddhist, Sikh, Jain, and some other religious traditions. Ethnographic studies sometimes provide examples of how this belief manifests in people’s lives. For instance, fieldwork carried out by Richard and Candy Shweder in the eastern Indian town of Bhubaneswar yielded (...)
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  49. added 2014-11-06
    Peter S. Groff (2014). Leaving the Garden: Al-Rāzī and Nietzsche as Wayward Epicureans. Philosophy East and West 64 (4):983-1017.
    In Plato’s Sophist, the Stranger recounts a mythic battle between the giants and the gods, presenting it as a philosophical dispute over what ultimately exists.1 The giants—or “earthborn,” as he calls them—insist on locating being only in physical or material nature.2 For them, what is is always a corporeal body. They deny the reality of that which cannot be seen or touched and thus “drag everything down to earth from the heavenly realm of the invisible” .3 The gods or “friends (...)
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  50. added 2014-11-06
    Chenyang Li (2014). The Confucian Conception of Freedom. Philosophy East and West 64 (4):902-919.
    Freedom is intrinsic to a good life. An account of the Confucian conception of the good life must include a reasonable conception of freedom. Studies in Chinese ideas of freedom, however, have been focused mostly on Daoism. A quick survey of some fine books on Chinese philosophy shows little result on Confucian freedom.1 In this essay, I argue that attributing a notion of “free will” to Confucian philosophy has serious limitations; it will be more fruitful to draw on contemporary feminist (...)
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