This article will investigate the issue of accessing benxin 本心 (original mind), subsequent operation from Self and, in that process, union with the greater universe or benti 本体 (original substance)—a state expressed in the West as cosmic consciousness. It is proposed that this allows one to participate as a partner in the creative process of one’s own life and the surrounding world. The equally important question of how to gain contact with original mind will also be addressed, as well as (...) the consequences of doing so with regard to the human condition. The concept of original thought is introduced, being important here as it is held to be that thought which is generated in the pure condition of original mind, devoid of influence from finite physical existence. (shrink)

Based on historical comparisons among master-pupil chains and other aspects of social networks among philosophers, some prmciples are suggested regarding long-term intellectual change. The higher the eminence ofphilosophers, the more tightly they are connected to mtergenerational chains of other eminent philosophers, and to horizontal circles of the intellectual community. Intellectual creativity proceeds through the contemporaneous development of rival positions, dividing up the available attention space in the intellectual community. Strong thought-communities, those that have strong external support for their institutional base, (...) subdivide to maximize internal distinctiveness; weakly supported thought-communities disappear or amalgamate by syncretism. External conditions thus affect the content of ideas indirectly by affecting the space available in the mternal field of the intellectual community. The content of philosophies, the degree of abstraction and self-conscious reflection upon intellectual operations, depends on how many generations intellectual networks maintain continuity under conditions of creative rivalry. New positions are produced by competitive appropriation of prior ideas and by negation of preexisting positions along the lines of greatest organizational rivalry. (shrink)

A defining characteristic of modern science is its ability to make immensely successful predictions of natural phenomena without invoking a putative god or a supernatural being. Here, we argue that this intellectual discipline would not acquire such an ability without the mathematical zero. We insist that zero and its basic operations were likely conceived in India based on a philosophy of nothing, and classify nothing into four categories—balance, absence, emptiness and nonexistence. We argue that zero is a tangible representation of (...) nonexistence and constitutes all nonzero numbers, which together represent existence. It appears that zero’s journey out of India somewhat separated its mathematical and philosophical aspects, with the former being more valued by some cultures and the latter by others. The European culture, in which modern science grew, largely ignores a philosophy of nothing due to a deep-rooted Greek philosophical base, although this science relies on the notion of nonexistence through zero. Consequently, zero is a mere number of convenience without its foundational philosophy in science, and techniques to circumvent zero are developed. We insist that, while such techniques contribute to the progress of science and mathematics within the current framework, a tendency to avoid zero and its philosophy leads to approximations and may hinder a deeper understanding. Finally, we argue that nonexistence may notionally constitute existence, and hence may be the fundamental. This implies that, if a supernatural being exists, it is not the fundamental. The independence of modern science from a supernatural being is consistent with this. (shrink)

The main reasons for the difficulty in understanding and translatingcheng may be summarized as follows. First, its prehistory is not always clear. This makes it troublesome to identify its original meaning. Second, the multiple sources from the three schools, Confucianism, Daoism, and Buddhism, often causecheng to be entangled with various concepts specifically affiliated to certain schools. The particular meanings of these concepts and their connections withcheng possibly mislead our effort to explore the core content ofcheng as such. Finally,cheng has been (...) described as a force causing either transformation or change. In the former case, its influence is often exaggerated, while in the latter, it appears, more or less, mystical. However, despite all the complexity, the core content ofcheng is still identifiable. It consists of what two English terms- sincerity and reality -convey. In general, the termcheng can be properly applied to a person or thing so long as either one of them or the unity of them is present. (shrink)

In this article, I am suggesting that one effective strategy for revitalizing moral education consists in incorporating classical traditions of care ethics, East and West, which are very mu...

This article explores the implications of what it means to moralize about future technological innovations. Specifically, I have been invited to comment on three papers that attempt to think about what seems to be an impending social reality: the availability of life-like sex robots. In response, I explore what it means to moralize about future technological innovations from a secular perspective, i.e., a perspective grounded in an immanent, socio-historically contingent view. I review the arguments of Nancy Jecker, Mark Howard and (...) Robert Sparrow, and Wang Jue and respond to their arguments concerning the permissible limits of human-robot sexual interaction. I argue that we are in a poor epistemic position regarding what the actual future human response will be towards sex robots and how it affects society generally. Given this poor epistemic position, I argue that moralizing about future trends like human-robot sex is difficult because we do not have the relevant facts to work with. Furthermore, I remain skeptical as to policy recommendations based on socio-historically contingent moral viewpoints both because they do not carry in principle moral authority to say what future others may or may not do with their property and they may not even appeal to future secular others, insofar as secular morality is plural and consistently develops anew. (shrink)

ABSTRACTThe Daodejing is an ancient Chinese text traditionally taken as a representative Daoist classic expressing a distinctive philosophy from the Warring States Period . This essay explicates the ethical dimensions of the DDJ paying attention to issues related to war and peace. The discussion consists of four parts: “naturalness” as an onto‐cosmological argument for a philosophy of harmony, balance, and peace; war as a sign of the disruption of the natural pattern of things initiated by the proliferation of desire; defensive (...) war and appropriate war conduct required when one has to be involved in warfare; and the natural and spontaneous way of living that would prevent war from happening in the first place. This essay attempts to show that what makes the DDJ different from other military texts, or what is called the “art of war corpus” in China is that the discourse of war and warfare in the DDJ is presented via its unique understanding of peace at the personal and social levels. The DDJ is meant to be an inquiry into an effective method to prevent war from happening amid a world full of selfish interests and excessive desires. It proposes that peace is not only a condition in which there is freedom from war and overt violence, but a state of harmony that marks human life and its betterment. (shrink)

This paper discusses some paradoxical propositions in Chinese tradition, especially the School of Names. It not only explains what Chinese philosophers mean by these propositions and why there are such paradoxes in Chinese philosophy, but also makes an attempt to formulate these paradoxical propositions in the language of symbolic logic. Meanwhile, the paper makes a comparison between Chinese views about contradiction and Aristotle?s law ot non?contradiction and explores the relation between them. It comes to the conclusion that once the difference (...) between Chinese concept of contraries and Aristotle?s is made clear, inconsistency between Chinese paradoxial propositions and Aristotle?s. law of non-contradiction disappears. (shrink)

The yin yang model of thinking is most essential to the Chinese cosmology, ontology and outlook on life. This paper is a systematic discussion of such a dialectical way of thinking and its significance. It starts with investigating the origin and the meaning of terms “yin” and “yang”, and explains the later developed yin yang doctrine; it then shows how greatly and profoundly the yin yang model of thinking has influenced Chinese philosophy and Chinese character. It concludes that Chinese naturalistic, (...) dialectical, and optimistic attitudes toward the world and life are all based on the yin yang model of thinking and that the yin yang doctrine is the starting point for anyone to understand Chinese people and their philosophies. (shrink)

I examine Zhu Xi's investigation thesis, the claim that a necessary condition (in ordinary cases) for one’s acting fully virtuously is one’s investigating the all-pervasive pattern in things (gewu格物). I identify four key objections that the thesis faces, which I label the rationalism, elitism, demandingness, and irrelevance worries. Zhu Xi, I argue, has resources for responding to each of these worries, and for defending a broadly intellectualist conception of fully virtuous agency.

Hospitalization is a unique health-illness transition for most elderly people. Whether the patient's health-related needs are met or not often iiifluence his or her appraisal of quality of life during hospitalization. This qualitative study explored the health needs of elderly Chinese male cardiac patients during their hospitalization. Eighteen subjects were recruited from a veterans' hospital in northern Taiwan. These men all lived alone before their hospital admission. Data were gathered using semistructured interviews and then analysed by content analysis. Ninety-four per (...) cent of the subjects described up to three categories of needs: met needs (72%), unmet needs (78%), and expected needs (50%0). Needs that participants believed were met were those for psychological support, spiritual support, tangible support and information. Unmet needs were those for participation in decision making, maintaining daily activities and resuming a preadmission lifestyle. The expected needs included those for learning self-care strategies to maintain their daily activities after discharge from the hospital. The factors that framed the participants' perceptions of different health needs were identified to be lack of family support and locus of control. Finally, a discussion of the context background of this phenomenon, as well as some suggestions for its implications, are provided from a culturally sensitive ethical aspect. (shrink)

The paper discusses the historical roots of the political cultures of Japan and China by examining the principal characteristics of their traditional Imperial systems. Comparison of the logic of legitimacy in each case, namely divine lineage in Japan in contrast to the awesome but demanding Mandate of Heaven in China, highlights the philosophical difference between reigning and ruling, and the consequences of this for modem politics in each country. A sacral aura still surrounds the Japanese system tending to insulate authority (...) from the kind of pressures that could lead, in China, to the loss of the Mandate, most recently based on socialist ideals. The power of continuity in both systems, surviving into the present in different forms, remains a serious possible impediment to the further political development of modem Asia. (shrink)

Although aesthetics has been to some extent marginalized in western philosophy, within the Chinese philosophical tradition aesthetics plays a key role. This article explores Chinese aesthetics as a site of valuable resources for rethinking the ways in which we conceptualize philosophical activity. After introducing a few distinct features of the Chinese aesthetic tradition, the article examines aesthetic distance in terms of guan, he, and ying, Chinese conceptions of artists and participants, and aesthetic suggestiveness or the inexhaustibility of a work of (...) art, in order to suggest that the Chinese philosophical tradition might contribute its sense of connection between style or method of doing philosophy and aesthetics to a contemporary metaphor of philosophy as aesthetic experience. (shrink)

In contrast to the individualistically focused paradigm, this article suggests that persuasion is a relationship- and context-specific phenomenon. The article analyses how interpersonal and mass persuasion operates in Chinese daily life. The key concepts of filial piety and guanxi as a major feature of persuasion in the public sphere are thoroughly analysed. It is argued that persuasion is indispensable in dialogical relationships between the self and other, and between the individual and society; yet at the same time it is indigenous (...) to the socio-cultural context. (shrink)

Although Western and Chinese philosophy evolved from disparate doctrinal foundations, the department of ethics is a notable exception. “How to live the good life” is a subject treated by Confucius and Aristotle in a manner that exhibits many surprising points of coincidence, not least in the colossal influence of both these philosophers on the social and political shape of their respective civilisations. This article is an attempt to correlate the relevant ideas which, as it were, build a bridge between East (...) and West on the perennial issues that affect all mankind in the context of a civil society. (shrink)

Much is being written today about the changing nature of the American workforce. This article summarizes 10 of these changes: (a) global competition; (b) the changing skills of work; (c) the declining impact of unions; (d) the altered human composition of the workforce; (e) the effects of continuous improvement, downsizing, and reengineering; (f) the growing use of part-time employees; (g) the widening income gap; (h) lessened employer and employee loyalty and commitment; (i) early retirement programs; and (j) telecommunications and virtual (...) employees. Rather than just identifying and documenting these trends, this article discusses the ethical implications of such movements. In this article, employee relations ethics is defined as "treating employees properly, with respect and dignity." The term employee relations ethics is used both individually and collectively to analyze the negative human results from a moral rather than an economic perspective. The age-old clash between bottom-line mentality (economics) versus higher order thinking (ethics) is revisited with a focus on employees, not owners (old theory) or customers (new theory). (shrink)

This paper proposes that the study of Chinese philosophy in the English speaking world has evolved in the three stages, i.e., the stage of preliminary introduction, the stage of communication, and the stage of deep study. The paper also tentatively investigates how problematic methodology in the study of Chinese philosophy and the prevalent conception of philosophy contribute to the marginalization of Chinese philosophy in the English speaking world and suggests some possible ways for the study of Chinese philosophy to emerge (...) from the current difficult situation. At the end this paper emphasizes that no matter whether the study of Chinese philosophy can make the English speaking philosophical world accept Chinese philosophy as genuine philosophy, increased understanding and appreciation of the important and unique contribution of Chinese philosophy is its significant accomplishment nevertheless. (shrink)

In this article, I argue that the Laozi offers a variety of cosmogenic accounts, including the one expressed by means of the artisan metaphors of “uncarved wood,” “vessels,” and “cutting.” These metaphors and the images related to them often appeared in the given context in ancient Chinese literature depicting the physical emergence of the world as a process of progressive differentiation out of the original state of “chaos.” Thus, this account ultimately served as a cosmic justification for the establishment of (...) distinctions and hierarchy within human society. However, as used in the Laozi, the artisan metaphors promulgate a type of social hierarchy that is characteristically informed by the values of ziran and wuwei. My argumentation goes against the common tendency of Western scholars to regard the notions of craft appearing in the Laozi as relating exclusively to human activities, connoting “artifice,” that is, as detrimental to the “natural” run of the Way. By referring to the most prominent traditional commentaries of the work, I argue that this view was supported only marginally, if at all, in early China and that its emergence appears to be a reaction to and a rejection of the initial Western interpretation of the same terms, one that was heavily influenced by the Christian worldview. (shrink)

In this article, I argue that the Laozi 老子 offers a variety of cosmogenic accounts, including the one expressed by means of the artisan metaphors of “uncarved wood”, “vessels”, and “cutting”. These metaphors and the images related to them often appeared in the given context in ancient Chinese literature depicting the physical emergence of the world as a process of progressive differentiation out of the original state of “chaos.” Thus, this account ultimately served as a cosmic justification for the establishment (...) of distinctions and hierarchy within human society. However, as used in the Laozi, the artisan metaphors promulgate a type of social hierarchy that is characteristically informed by the values of ziran 自然 and wuwei 無為. My argumentation goes against the common tendency of Western scholars to regard the notions of craft appearing in the Laozi as relating exclusively to human activities, connoting “artifice,” that is, as detrimental to the “natural” run of the Way. By referring to the most prominent traditional commentaries of the work, I argue that this view was supported only marginally, if at all, in early China and that its emergence appears to be a reaction to and a rejection of the initial Western interpretation of the same terms, one that was heavily influenced by the Christian worldview. (shrink)

The “School of Names” ming jia ) is the traditional Chinese label for a diverse group of Warring States (479-221 B.C.) thinkers who shared an interest in language, disputation, and metaphysics. They were notorious for logic-chopping, purportedly idle conceptual puzzles, and paradoxes such as “Today go to Yue but arrive yesterday” and “A white horse is not a horse.” Because reflection on language in ancient China centered on “names”.

The demand of philosophizing in Africa has faced a history of criticism that has been particularly Eurocentric and strongly biased. However, that trend is changing with the emergence of core philosophical thinking in Africa. This paper is an attempt to articulate a singular issue in this evolution— the originality of African philosophy, through ancient Egypt and its influence on Greek philosophy. The paper sets about this task by first exposing the historical debate on the early beginnings of the philosophical enterprise, (...) with a view to establishing the possibility of philosophical influences in Africa.It then goes ahead to posit the three hypotheses that link Greek philosophy to have developed from the cultural materiality of Ancient Egypt, and the Eurocentric travesty of history in recognizing influences of philosophy as from Europe alone, apart from Egypt. (shrink)

The heavy fog and smog in Beijing lets citizens and policy makers reflect on the moral and political ramifications of the rapid economic growth, and determine a strong policy towards a green future. This paper first investigates the serious impact of the fog and smog, and the response of citizens and municipality, then discusses the possible causes of this disastrous fog and smog, and reflects on why and how developing countries like China should accommodate a green future. In discussing the (...) case of heavy fog and smog in Beijing, I aim to show that disastrous environmental incidents related to the rapid economic growth are beneficial to the sustainable development of developing countries like China, and the urge to survive and to live a good life will drive people to take the common requirements and interests of the social community, including future generations, into moral consideration, and guarantee the possibility of a green future, regardless of the possible huge costs. (shrink)