[1]. Pyŏngwa Yi Hyŏng-sang, Hosan Pak Mun-ho yŏnʼgu -- 2. Cho Ik yŏnʼgu -- 3. Kwak Chong-sŏk yŏnʼgu.

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 22 (2002) 244-248 [Access article in PDF] Book Review The Social Self in Zen and American Pragmatism The Social Self in Zen and American Pragmatism. By Steve Odin. SUNY Series in Constructive Postmodern Thought. Albany: SUNY, 1996. xvi + 482 pp. Better late than never! As one of the few volumes—only two to date, actually—in the SUNY Series in Constructive Postmodern Thought to address a perennial philosophical (...) problem by drawing seriously upon both the Eastern (Zen Buddhism) and Western (American pragmatism) philosophical traditions, this book should have been reviewed in the pages of this journal a long time ago. Odin's thesis is that both traditions evidence a paradigm shift during the twentieth century from a monological and subjectivistic concept of an individualized self toward a dialogical and intersubjective concept of social self. He explores this hypothesis in the three parts of the book devoted to the social self in modern Japanese philosophy, the social self in Mead and American pragmatism, and a comparative analysis.Part 1 consists of three chapters focused on the philosophical thought of Watsuji Tetsuro (1885-1962) and Nishida Kitaro (1870-1945), and on the psychological investigations of Doi Takeo (dates not given, but whose primary works were published in the 1970s and 1980s). Watsuji's central idea is a Zen and Confucian ningenmodel of personhood whereby the self emerges in "the betweenness of person and person" as the individual (nin), understood primarily in temporal categories, and society (gen), understood primarily in the spatial categories of nature, community and family, mutually empty themselves into the other. (In a later chapter, Odin draws parallels between the yi-li—spontaneous, novel reaction-ritual action—dialectic of Confucianism and the I-me dialectic of George Herbert Mead.) This notion of self as ningen subsequently served, at least in part, the development of nihonjinron scholarship—"studies of Japanese identity"—as advanced by thinkers like Kimura Bin, Hamaguchi Eshun, and Kumon Shumpei. The goal has been to steer the middle way between individualistic (Western) and collectivistic (Confucian) conceptions of the self toward what Hamaguchi and Kumon call a contextualist (kanjin), and thereby truly Japanese, understanding.Odin's exposition of Nishida focuses on his idea of the true self—the perennial quest of the Zen tradition—as a "social self" (shakaiteki jiko) that emerges from the I-thou, self-other, and individual-environment dialectics that take "place" in the absolutely empty spatial "field" of basho.(Here, Odin suggests that rather than drawing from Martin Buber's philosophy, both Nishida and Buber drew common inspiration from Ludwig Feuerbach's Principles of the Philosophy of the Future [Grundsatze der Philosophie der Zukunft, 1843]). The true self is therefore the no-self in the locus of absolute Nothingness. As such, the true self is also the empty self. This leads Nishida to draw analogies in his last few essays between the Buddhist idea of sunyata, or "emptiness," with the Christian notion of kenosis, or "self-emptiness." In [End Page 244] keeping with the Zen insistence against reifying emptiness, however, the true self is that which overcomes nihilism but yet resists eternalism. Buddhist sunyatais now symbolized by the bodhisattva's self-negating vow of compassion for all sentient beings, even as Christian kenosis is symbolized by Christ's self-emptying love for the world. This leads to the true self conceptualized as the intersubjective self. Odin suggests that this insight of Nishida is latent in the Chan/Zen tradition as captured in the famous Ten Oxherding Pictures. He also briefly portrays how later Kyoto school thinkers like Ueda Shizuteru, Nishitani Keiji, Abe Masao, Tanabe Hajime, and MutoKazuo have extended Nishida's insights and contributed to the Buddhist-Christian dialogue.Meanwhile, Doi Takeo, a distinguished Japanese psychiatrist, has suggested that human intrapsychic drives are not limited to sexual and aggressive instincts as hypothesized by Freud. Rather, there is an amae or dependency drive that explains the human need for love, intimacy, warmth, protection, nurturing, and so forth. This other-reliance and relational aspect of the human being explains, at least from a psychoanalytical perspective, the... (shrink)

The urgent need for solutions to critical environmental challenges is well attested, but often environmental problems are understood as fundamentally collective action problems. However, to solve to these problems, there is also a need to change individual behavior. Hence, there is a pressing need to inculcate in individuals the environmental virtues — virtues of character that relate to our environmental place in the world. We propose a way of meeting this need, by the judicious, safe, and controlled administration of “classic” (...) psychedelic drugs as a way to catalyze the development of environmental virtues – a form of moral bio-enhancement. Recent evidence shows that psychedelics can be given safely in controlled environments, and can induce vivid experiences of unity and connectedness. These experiences, in turn, can durably increase feelings of nature-relatedness and pro-environmental behaviors. Therefore, we argue that responsible psychedelic use can reliably catalyze the development of a key environmental virtue known as living in place. This is a “master environmental virtue” that subsumes the qualities of respect for nature, proper humility, and aesthetic wonder and awe. Our account advances the environmental virtues debate by introducing a relevant practical proposal, and advances the psychedelic moral enhancement debate by providing a much-needed conceptual framework. (shrink)

Erken dönemlerden itibaren fıkhî meseleler üzerindeki tartışmalar, bir yönteme bağlı kalınarak icra edilmiştir. Tartışmalarda belirli soru ve cevap türlerine başvurulmuş, soruların tertibine özen gösterilmiştir. Bu sayede taraflar kendi görüşlerinin doğruluğunu, karşıt görüşün yanlışlığını çelişkiye düşmeden ortaya koymaya çalışmıştır. Bu çalışmada ilk olarak cedelden ve cedelin fıkha tatbikinden bahsedilmiş, sonrasında münâzaracı kimlikleriyle meşhur olan Hanefî fakihi Kudûrî ile Şâfiî fakihi Ebu’t-Tayyib et-Taberî arasında geçtiği rivayet edilen talâka dair bir münâzara inceleme konusu edilmiştir. Bu münâzarada, muhâlea ile boşanılan kadına, kadının iddeti esnasında (...) tekrardan ricî talâk yapılabileceğini savunan Kudûrî ile bu durumda talâkın geçersiz olacağını söyleyen Taberî’nin karşılıklı istidlal ve itirazları yer almaktadır. Bu tartışmanın temelini Kudûrî’nin muhâlea yapılan kadını ricî talâkla boşanan kadına kıyas etmesi oluşturmaktadır. Taberî bu kıyasın illetine yönelik mutâlebe, itirâz ve muâraza türü sorulara başvurmuş, Kudûrî ise kendi illetinin sıhhatini savunmaya çalışmıştır. Yer yer tartışma kurallarına atıfların yapılması yönüyle de önemli olan bu münâzara incelenirken, cedelin fıkha tatbikine dair kısımda zikredilen bilgilerin pratikte nasıl uygulandığına işaret edilmiştir. (shrink)

PART ONE INDIAN THOUGHT INDIAN THOUGHT HAS A LONG AND COMPLEX DEVELOPMENT. IT is DIFFICULT TO GIVE AN EXACT HISTORICAL ACCOUNT OF THE DEVELOPMENT OF INDIAN ...

1. Chŏngch'i ch'ŏrhak kwa chŏngsin punsŏkhak ŭi mannam -- 2. Han'gugin ŭi chamjae ŭisik kwa chŏngch'i pyŏngni.

"El pensador vagabundo. Estudios sobre Walter Benjamin", de varios autores, más que un libro es un homenaje a la obra de este gran pensador nominado como uno de los más valiosos e influyentes escritores de la humanidad. Walter Benjamin dejó por escrito miles de páginas que trataban de todo lo posible, hablando desde su infancia hasta el cambio que produjo la fotografía en el mundo artístico. Estos textos tienen el propósito de acercar al lector a este magnífico mundo del pensamiento (...) de Walter Benjamin. Los autores van entrelazando las ideas de este filósofo con sus seguidores más lucidos del ámbito de las humanidades, y así construyen un collage de la obra de Walter Benjamin, que por un lado nos acerca a su comprensión de los conceptos básicos, como por ejemplo, el de la historia y, en cambio, por otro establecen semejanzas entre sus escritos y el arte de Andy Warhol o Roberto Bolaño. (shrink)

Explores the resources for contemporary ethics found in the work of the Cheng brothers, canonical neo-Confucian philosophers. Yong Huang presents a new way of doing comparative philosophy as he demonstrates the resources for contemporary ethics offered by the Cheng brothers, Cheng Hao (1032–1085) and Cheng Yi (1033–1107), canonical neo-Confucian philosophers. Huang departs from the standard method of Chinese/Western comparison, which tends to interest those already interested in Chinese philosophy. While Western-oriented scholars may be excited to learn about Chinese philosophers (...) who have said things similar to what they or their favored philosophers have to say, they hardly find anything philosophically new from such comparative work. Instead of comparing and contrasting philosophers, each chapter of this book discusses a significant topic in Western moral philosophy, examines the representative views on this topic in the Western tradition, identifies their respective difficulties, and discusses how the Cheng brothers have better things to say on the subject. Topics discussed include why one should be moral, how weakness of will is not possible, whether virtue ethics is self-centered, in what sense the political is also personal, how a moral theory can be of an antitheoretical nature, and whether moral metaphysics is still possible in this postmodern and postmetaphysical age. “This book presents the philosophical ideas of the Cheng brothers intelligently, convincingly, and powerfully. It is among the best books ever written on the Cheng brothers, including works in the Chinese language.” — Kam-por Yu, coeditor of Taking Confucian Ethics Seriously: Contemporary Theories and Applications. (shrink)

The aims of this paper are threefold. The first aim is to provide a critique of the reform proposal of the Harvard School of Public Health for Hong Kong's health care system through privatization of the public sector services. The second aim is to argue for the duty of society to guarantee every member equal access to a basic level of health care based on the values of equity, care and free choice. The third aim is to explore some suggestions (...) about delivery structures and financial arrangements of a dual sector health care system which will better enable society to provide a basic level of health care that is sustainable and affordable, while being at the same time consistent with the values of care, equity and free choice. (shrink)

Richard Nisbett's The Geography of Thought is one of several recent works that have highlighted purported differences in thinking patterns between East Asians and Westerners on the basis of empirical research. This has implications for teaching and for other issues such as cultural integration. Based on a framework consisting of three distinct notions of rationality, this paper argues that some of the differences alleged by Nisbett are either not real or exaggerated, and that his geography of thought fails to provide (...) an adequate account of thinking styles across cultures. The paper concludes with a discussion of the implications for teaching and learning critical thinking that can be drawn from the framework developed. (shrink)

Las entradas principales incluyen una bibliografía esencial absolutamente actualizada. La obra incorpora un completo índice de materias con referencias a las voces del diccionario en las que se trata cada tema en cuestión, lo que permite una perfecta interrelación de temas y autores.

The structure of pluralist arguments -- The inadequacy of multiculturalism -- The incompatibility of subsidiarity -- Associative democracy and the corporatist temptation -- Two conceptions of sovereignty -- A positivist pluralism? -- Law as intelligibility -- Pluralist authority -- This unity of life and action -- The personality of associations -- Property, personality, and public justification -- The spectre of intractability.

Sanskrit text with Hindi translation on Jaina monasticism and ethics.

内容:外来冲击与传统中国道德伦理观的回应, 重商行为下的价值紊乱, 道德革命与政治革命, 文化断层与道德真空, 革命道德与道德革命等.

Wherever there is life, there are lies. Slick-suited politicians lie on the podium, ready to tell voters what they want to hear. Cheating lovers, swindling businessmen, double-crossing villains – all liars. But nature lies too – the cheetah crouching in the tall grass waiting to pounce, its spots and straw-coloured fur blending in with its surroundings, the chameleon with its adaptable skin, the octopus hiding in its cave. Juan Jacinto Muñoz-Rengel uncovers the slippery history of lies, some dark and elusive, (...) others thunderous and dazzling. From primeval forests to modern politics, he explores the uncomfortable truths of our white lies, fudged facts and blatant deceptions. For centuries, philosophers, writers and poets have grappled with the paradox of what’s fact and what’s fiction. So who can we really believe? Our friends? Our partners? Our leaders? Can we even trust ourselves? Truly, this is the only book in which the abundance of lies on its pages is a sign of success. Or maybe it isn’t. Who can really tell? (shrink)

In this chapter, I argue that we can understand how original intentionality (i.e., a genuine mental life) fits into a natural and scientific understanding of the world through an understanding of the import of the intentionality of emotions to our knowledge of the world in which we live. To do so, I first argue that emotions demonstrate our original intentionality (i.e., a genuine mental life). I then explain how the intentionality of emotions is necessary for us to have knowledge of (...) the world in virtue of our emotional responses. I conclude with a brief discussion of how the neuroscience of emotion can help to provide an explanation of how we can know in virtue of our emotional experiences—how epistemology can be naturalized via emotions. (shrink)

1. Introducción a la ciencia del derecho natural.

En opinión de Francisco Puy, el jurista debe ser una persona que agarre decidido una experiencia jurídica siempre conflictiva, la describa, la valores y ofrezca una solución para limpiarla, pacificando los problemas que presenta de apropiación, transmisión, reparto, violación y reposición de derechos. Una experiencia jurídica se inicia cuando un individuo le dice a otro que una cosa es suya y el otro o los otros asienten o consienten en que es suya. Una experiencia jurídica crece, tornándose problemática, cuando un (...) individuo o dos o todo el grupo rechazan la declaración de uno o varios que dijeron que algo es suyo, que tiene un derecho de uso, de disfrute o de propiedad; un interés legítimo o cualquier otra opción jurídica. El Derecho es la misma cosa justa, lo justo materializado en el caso concreto real y práctico; y no lo justo legal ni lo justo diseñado en grandes teorías. Este enfoque teñido de realismo abre un amplio horizonte filosófico-jurídico que Puy ha recorrido en muchas direcciones, ensayando nuevas soluciones para cuestiones viejas. Catedrático ce Filosofía del Derecho de la Universidad de Santiago de Compostela durante 45 años, Francisco Puy ha dedicado una buena parte de su pensamiento a desarrollar una forma de estudio y comprensión de la experiencia jurídica, la prudencial, diferente de la usualmente utilizada en las universidades públicas. Su camino lo ha conducido por las sendas de la Tópica, la Retórica y la Dialéctica clásicas, que ha actualizado en diálogo con la moderna teoría de la argumentación jurídica. En este libro, los colegas, amigos y discípulos del maestro dialogan con él y entre ellos, transitando un panorama temático tan complejo como sugestivo. (shrink)