Online research in philosophy

Otdvio Bueno, Empiricism, Mathematical Truth and Mathematical Knowledge 219 Commentary by Chuang Liu. Reply by Bueno. Chuang Liu, Coins and Electrons: A ...

The general practice of tracing the concept of human rights back to its presumed philosophical origins in the concepts of natural law and/or natural right, and invoking those concepts to give the idea of human rights its moral direction and philosophical substance, is dramatically mistaken. Interpreting human rights as the philosophical progeny of these earlier traditions allows the uglier aspects of natural rights and natural law, which the concept of human rights was intended to remedy, to serve as the defining characteristics of human rights.

Human rights law inscribes a relation between the political and suffering. This relation is twofold, it facilitates the radical aspect of human rights’ struggle against domination, but at the same time seems to reduce the human rights horizon to the short-term philantropism of humanitarianism. We will argue that this twofold structure is crucial to understanding human rights. We can begin to imagine a different, non-metaphysical, human rights through thinking a different concept of suffering with emphasis on ‘sense’ and ‘vulnerability’. This article is an attempt to think a future of human rights, a future which is not determined by possessive individualism and the closure of the subject.

An oft-quoted Hadith purports that it is incumbent upon every Muslim to seek knowledge, even if it is to be found as far away as China.1 However, the plethora of knowledge that was discovered there generally has yet to be unraveled by Western academics. If the intellectual tradition of Chinese Muslims may appear to be of minor consequence to the larger field of Islamic studies, this is in part because of our failure to assess their influence. The abundant resources for understanding the Islamic sciences in China have barely been grazed and are awaiting our thorough analytical peregrination. This essay attempts to evaluate (1) the most recent work that explores this intellectual tradition, The Sage Learning of Liu ..

Yangming’s theory of the original knowing (liangzhi 良知). In the 1950s there was a debate between Taiwanese liberals and the New Confucians over the relationship between the traditional Confucianism and modern democracy. Like Liu Shipei, the New Confucians justified modern democracy by means of Confucian philosophy (including that of Wang Yangming). For liberals, however, the Confucian tradition encompassed only the concept of positive liberty, which was irrelevant to or even incompatible with modern democracy. In this article, I try to argue for the position of the New Confucians by reconstructing Wang Yangming’s theory of the original knowing from a communitarian perspective.

Class meeting time: T R 9:55 - 11:10 AM Instructor: JeeLoo Liu Office location: Welles 107 Office hours: M W 2-4 PM E-mail: Liu@geneseo.edu..