David Bourget (Western Ontario)
David Chalmers (ANU, NYU)
Rafael De Clercq
Jack Alan Reynolds
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Dao: A Journal of Comparative Philosophy 7 (4):381-392 (2008)
This article argues that, as far as the problem of Confucian religiosity is concerned, there is an interpretative turn from Mou Zongsanâs moral metaphysics to Tu Weimingâs religious hermeneutics. Some concluding remarks are made: First, Tuâs hermeneutics is rooted in the ontology of self as interrelatedness, which is completely different from Mouâs theory of true self as transcendental subjectivity. Second, Tuâs hermeneutics of self can be better illuminated with the help of Heideggerâs notion of Dasein as Being-with (Mitsein). For Tu and Heidegger, self cannot be seen as something separate from community. This article also points out that the paradigmatic shift is evidenced in another similarity between the four categories of self, community, nature, and the transcendent in Tuâs hermeneutics on the one hand, and the four symbols of earth, sky, divinities, and mortals employed by Heidegger to interpret the meaning of dwelling, on the other. In such a primordial situation of dwelling, gods are not supposed to be intellectually known; they are rather to be neighbors in community
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References found in this work BETA
Clifford Geertz (1973). Thick Description: Towards an Interpretive Theory of Culture. In The Interpretation of Cultures. Basic Books
Paul Ricoeur (1995). Oneself as Another. University of Chicago Press.
Wing-tsit Chan (1963). A Source Book in Chinese Philosophy. Princeton, N.J.,Princeton University Press.
Martin Heidegger (1977/2008). Basic Writings: From Being and Time (1927) to the Task of Thinking (1964). Harper Perennial Modern Thought.
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