Year:

  1.  5 DLs
    Xunwu Chen (2015). The Value of Authenticity: Another Dimension of Confucian Ethics. Asian Philosophy 25 (2):172-187.
    This paper explores the Confucian value of authenticity. Taking as the starting point of the Confucian concept of becoming authentic persons of bo, da, jing, and shen, the paper first demonstrates that a high–far–firm zhixiang, creativity, an examined life, and sincerity are four necessary conditions for a self to be an authentic one of bo, da, jing, and shen. It then demonstrates that Confucian ethics operates with a metaphysical concept of a substantive self and Confucian self-cultivation implies authenticating such a (...)
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  2.  3 DLs
    Christina Chuang (2015). Understanding a Desireless Action as a Benevolent Action. Asian Philosophy 25 (2):132-147.
    Scholars have questioned the doctrine of desireless action in the Bhagavadgita and questioned whether Krishna’s advice is to be taken literally on the basis that the Humean account of motivation is more plausible than the anti-Humean account. In this paper, I will avoid the Humean principle debate by proposing a new way of examining the term ‘desireless action’. I aim to show that Krishna’s advice can be rendered coherent on the basis that we understand a desireless action as an action (...)
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  3.  6 DLs
    Douglas Duckworth (2015). Self-Awareness and the Integration of Pramāṇa and Madhyamaka. Asian Philosophy 25 (2):207-215.
    Buddhist theories of mind pivot between two distinct interpretative strands: an epistemological tradition in which the mind, or the mental, is the foundation for valid knowledge and a tradition of deconstruction, in which there is no privileged vantage point for truth claims. The contested status of these two strands is evident in the debates surrounding the relationship between epistemology and Madhyamaka that extend from India to Tibet. The paper will focus on two exemplars of these approaches in Tibet, those of (...)
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  4.  3 DLs
    Dong Min Kim, Jang Wan Ko & Seon-Joo Kim (2015). Exploring the Ethical Aspects of Leadership: From a Korean Perspective. Asian Philosophy 25 (2):113-131.
    Theories of ethical leadership provide important insights about the effect of leader’s ethics on the relationship between leaders and followers. However, there is an increasing demand for addressing key constructs that enhance the capacity to explain theoretical aspects of ethical leadership. The purpose of this study is to expand the theoretical framework of ethical leadership based on Korean traditional leadership by focusing on personal cultivation, morality, and social responsibility. Using a framework of intrapersonal process as leadership and core value and (...)
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  5.  2 DLs
    John Ramsey (2015). Mengzi’s Externalist Solution to the Role Dilemma. Asian Philosophy 25 (2):188-206.
    The role dilemma raises a problem for role ethic interpretations of Confucianism. The dilemma arises from the conflict between the demands and obligations of Humaneness and the demands and obligations of roles one occupies. Favoring the demands of Humaneness undermines a role ethic because roles and role-obligations no longer ground the ethic. However, favoring social role-obligations permits immoral and unjust role-obligations and allows for uncharitable readings of Confucianism.This paper examines how Mengzi resolves the dilemma. I argue that Mengzi’s account of (...)
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  6.  0 DLs
    Jeremiah Reyes (2015). Loób and Kapwa: An Introduction to a Filipino Virtue Ethics. Asian Philosophy 25 (2):148-171.
    This is an introduction to a Filipino virtue ethics which is a relationship-oriented virtue ethics. The concepts to be discussed are the result of the unique history of the Philippines, namely a Southeast Asian tribal and animist tradition mixed with a Spanish Catholic tradition for over 300 years. Filipino virtue ethics is based on two foundational concepts in Filipino culture. The first is loób, which can easily be misunderstood when literally translated into English as ‘inside’ but which is better translated (...)
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  7.  2 DLs
    Ranie Villaver (2015). Does Guiji Mean Egoism?: Yang Zhu’s Conception of Self. Asian Philosophy 25 (2):216-223.
    Mencius portrayed Yang Zhu as an egoist. But the seeming consensus of scholars is that Yang Zhu was not an egoist. Despite that, however, a passage in the Lüshi chunqiu, a third century BCE text, appears to confirm Mencius’s characterization. It says that Yang Zhu valued self. In this paper, I examine the meaning of guiji. Specifically, I investigate on the term ji to reveal the meaning of guiji and elaborate on its possible implications. Ultimately, I show that with Yang (...)
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  8.  19 DLs
    Monima Chadha (2015). A Buddhist Epistemological Framework for Mindfulness Meditation. Asian Philosophy 25 (1):65-80.
    One of the major aims of this article is to provide the theoretical account of mindfulness provided by the systematic Abhidharma epistemology of conscious states. I do not claim to present the one true version of mindfulness, because there is not one version of it in Buddhism; in addition to the Abhidharma model, there is, for example, the nondual Mahāmudrā tradition. A better understanding of a Buddhist philosophical framework will not only help situate meditation practice in its originating tradition, but (...)
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  9.  5 DLs
    Charles K. Fink (2015). Clinging to Nothing: The Phenomenology and Metaphysics of Upādāna in Early Buddhism. Asian Philosophy 25 (1):15-33.
    The concept of clinging is absolutely central to early Buddhist thought. This article examines the concept from both a phenomenological and a metaphysical perspective and attempts to understand how it relates to the non-self doctrine and to the ultimate goal of Nibbāna. Unenlightened consciousness is consciousness centered on an ‘I’. It is also consciousness that is conditioned by and bound up with a being in the world. From a phenomenological perspective, clinging gives birth to the illusion of self, or what (...)
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  10.  4 DLs
    James Giles (2015). Hakuin, Scepticism, and Seeing Into One’s Own Nature. Asian Philosophy 25 (1):81-98.
    One of the most significant figures in the history of Japanese philosophy is the Zen master Hakuin. Yet, in the West, little attempt has been made to present and evaluate his thought in a way that would make it accessible to Western philosophers. This article attempts to redress this neglect. Here, it is shown how Hakuin uses kōan meditation to create ‘the great doubt’ or scepticism concerning the self. Hakuin’s method shares elements in common with both ancient Greek scepticism and (...)
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  11.  4 DLs
    Eran Laish (2015). Natural Awareness: The Discovery of Authentic Being in the rDzogs Chen Tradition. Asian Philosophy 25 (1):34-64.
    According to the Tibetan Buddhist tradition ‘The Great Perfection’ , we can distinguish between two basic dimensions of mind: an intentional dimension that is divided into perceiver and perceived and a non-dual dimension that transcends all distinctions between subject and object. The non-dual dimension is evident through its intuitional characteristics; an unbounded openness that is free from intentional limitations, a spontaneous luminosity which presences all phenomena, and self-awareness that recognizes the original resonance of beings. Owing to these characteristics, the descriptions (...)
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  12.  11 DLs
    Yong Li (2015). Adaptationism and Early Confucian Moral Psychology. Asian Philosophy 25 (1):99-111.
    Ryan Nichols in his recent article ‘A genealogy of early Confucian moral psychology’ argues that the discussion of Confucius and Mencius on moral emotions can be provided an evolutionary analysis. Nichols’ argument is based on the evolutionary value of kin-relations and the origin of emotions toward kin in human society. In this article I argue that Nichols’ argument is flawed because he endorses an adaptationist program of human moral psychology. The adaptationists treat kin-relations and our emotions toward kin as a (...)
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  13.  1 DLs
    Rein Raud (2015). Dōgen’s Idea of Buddha-Nature: Dynamism and Non-Referentiality. Asian Philosophy 25 (1):1-14.
    Busshō, one of the central fascicles of Dōgen’s Shōbōgenzō, is dedicated to the problematic of Buddha-nature, the understanding of which in Dōgen’s thought is fairly different from previous Buddhist philosophy, but concordant with his views on reality, time and person. The article will present a close reading of several passages of the fascicle with comment in order to argue that Dōgen’s understanding of Buddha-nature is not something that entities have, but a mode of how they are, neither in itself nor (...)
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