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Eric C. Mullis [16]Eric Mullis [4]
  1.  68
    Eric Mullis (2010). Confucius and Aristotle on the Goods of Friendship. Dao: A Journal of Comparative Philosophy 9 (4):391-405.
    This essay discusses the goods of friendship as they are articulated by Confucius, Mencius, and Aristotle. It is argued that since Confucius and Mencius tend to conceive personal relationships in hierarchical terms, they do not directly address the goods of symmetrical friendships. Using Aristotle ’s account of friendship, I argue that friendship is necessary for the cultivation of virtue outside the family. This is supported by discussing the virtues of generosity, trust, and wisdom as they develop within family life and (...)
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  2.  11
    Eric C. Mullis (2007). The Ethics of Confucian Artistry. Journal of Aesthetics and Art Criticism 65 (1):99–107.
  3.  11
    Eric C. Mullis (2007). Pragmatic Bioethics. Newsletter of the Society for the Advancement of American Philosophy 35 (106):65-65.
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  4.  21
    Eric C. Mullis (2008). Toward a Confucian Ethic of the Gift. Dao: A Journal of Comparative Philosophy 7 (2):175-194.
    In this essay I discuss how the relational ethic characteristic of Classical Confucianism articulates an ethic of gift exchange. I first discuss the tradition that Confucius appropriated and show that the gift was utilized to form, maintain, and symbolize social relationships in Shang, Zhou, and Warring States China. I then go on to discuss the implications of this view by addressing two difficulties of gift exchange that are often discussed in the literature: the use of gifts to indebt or control (...)
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  5.  14
    Eric C. Mullis (2006). Performative Somaesthetics: Principles and Scope. Journal of Aesthetic Education 40 (4):104-117.
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  6.  16
    Eric Mullis (2006). The Violent Aesthetic: A Reconsideration of Transgressive Body Art. Journal of Speculative Philosophy 20 (2):85-92.
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  7.  38
    Eric C. Mullis (2011). Body Consciousness: A Philosophy of Mindfulness and Somaesthetics (Review). Journal of Aesthetic Education 45 (1):123-127.
    One aspect of Richard Shusterman’s work is indicative of a broad movement to develop a robust philosophy of embodiment. Thinkers from diverse fields—such as feminism, pragmatism, and continental philosophy—have criticized Western philosophy’s suppression of embodiment and have gone on to suggest how the philosophy of the body can enrich our understanding of issues that arise within traditional fields such as ethics and aesthetics. Further, work in this area can provide novel insights into personal identity, gender, linguistics, and philosophy of mind. (...)
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  8.  6
    Eric C. Mullis (2013). Philosophy of the Body as Introduction to Philosophy. Teaching Philosophy 36 (4):353-372.
    This essay argues that a course in philosophy of the body can be used to introduce students to philosophical investigation. The course includes a theoretical component that draws on classical and contemporary readings in philosophy of the body. It also includes a practical component that allows students to learn how concepts drawn from the literature are embodied in studio practice and in everyday life. Learning basic movement strategies of tai chi and body -mind centering allows students to enact their own (...)
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  9.  1
    Eric C. Mullis (2015). The Pragmatist Yogi: Ancient and Contemporary Yogic Somaesthetics. The Pluralist 10 (2):205-219.
    Depend upon it that, rude and careless as I am, I would fain practice the yoga faithfully.... To some extent, and at rare intervals, even I am a yogi. I knew Vivekananda, when he was here, have read both his books on Hatha Yoga, and did then try to practice some of the breathing exercises. But I am a bad subject for such things, critical and indocile, so it soon stopped. as de michelis has argued, americans have been fascinated (...)
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  10.  24
    Eric Mullis (2010). An Introduction to Chinese Philosophy – by Karyn L. Lai. Journal of Chinese Philosophy 37 (3):516-518.
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  11.  9
    Eric C. Mullis (2013). Martial Somaesthetics. Journal of Aesthetic Education 47 (3):96-115.
    One can safely say that the martial arts are generally not viewed as practices that are conducive to aesthetic appreciation. Since serious martial arts practice entails physical aggression and a violent athleticism, it is difficult to see how one can aesthetically appreciate martial movement in the manner that one enjoys the refined movement of dancers, actors, and other performance artists. However, it has been suggested that sports provide aesthetic experiences for spectators and for the athletes who cultivate their bodies in (...)
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  12.  18
    Eric C. Mullis (2010). Learning From Chinese Philosophies: Ethics of Interdependent and Contextualised Self – by Karyn L. Lai. Journal of Chinese Philosophy 37 (1):142-144.
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  13.  4
    Eric C. Mullis (2013). Shusterman, Richard. Thinking Through the Body: Essays in Somaesthetics. Cambridge University Press, 2012, Xiii + 368 Pp., $32.99 Paper. [REVIEW] Journal of Aesthetics and Art Criticism 71 (4):396-398.
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  14.  12
    Eric C. Mullis (2011). Nature and Landscape: An Introduction to Environmental Aesthetics by Carlson, Allen. Journal of Aesthetics and Art Criticism 69 (2):238-240.
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  15.  16
    Eric C. Mullis (2008). Ritualized Exchange: A Consideration of Confucian Reciprocity. Asian Philosophy 18 (1):35 – 50.
    In this essay I discuss reciprocity as it unfolds within the context of a Confucian relational ethic. I discuss the relationship between reciprocity and the virtue of shu or 'sympathetic understanding' and then go on to argue that the goods that grow out of reciprocal relationships are necessary for Confucian ethics. These include social equilibrium, a rich sense of self-esteem, and reliable expectations concerning the actions of others. Finally, I discuss the difficulties of acting reciprocally in socially disproportional relationships and (...)
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  16.  10
    Eric C. Mullis (2009). On Being a Socratic Philosophy Instructor. Teaching Philosophy 32 (4):345-359.
    This paper discusses the use of the Socratic Method by philosophy instructors. I argue that Socrates employs both dissimulation and irony in enacting the elenchus and that these techniques should be evaluated before being used in the classroom. Dissimulation can be justified as it encourages students to think for themselves, however the use of irony is ill-advised as it is readily perceived as being boastful. Suggestions are made regarding how confrontational the Socratic instructor should be in encouraging students to developaccounts (...)
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  17.  2
    Eric C. Mullis (2012). Taking Confucian Ethics Seriously (Review). Philosophy East and West 62 (3):411-413.
  18.  11
    Eric C. Mullis (2008). The Image of the Performing Body. Journal of Aesthetic Education 42 (4):pp. 62-77.
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  19.  8
    Eric Mullis (2009). The Device Paradigm: A Consideration for a Deweyan Philosophy of Technology. Journal of Speculative Philosophy 23 (2):pp. 110-117.
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  20. Ishtiyaque Haji, Stefaan E. Cuypers, Yannick Joye, S. K. Wertz, Estelle R. Jorgensen, Iris M. Yob, Jeffrey Wattles, Sabrina D. Misirhiralall, Eric C. Mullis & Seth Lerer (2013). 1. Front Matter Front Matter (Pp. I-Iii). Journal of Aesthetic Education 47 (3).
     
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