Cross-cultural comparisons face several methodological challenges. In an attempt at resolving some such challenges, Nathan Sivin has developed the framework of “cultural manifolds.” This framework includes all the pertinent dimensions of a complex phenomenon and the interactions that make all of these aspects into a single whole. In engaging with this framework, Anna Akasoy illustrates that the phenomena used in comparative approaches to cultural and intellectual history need to be subjected to a continuous change of perspectives. Writing about (...) comparative history, Warwick Anderson directs attention to an articulation between synchronic and diachronic modes of inquiry. In addition, he asks: If comparative studies require a number of collaborators, how does one coordinate the various contributors? And how does one ensure that the comparison is between separate entities, without mutual historical entanglement? Finally, how does comparative history stack up against more dynamic approaches, such as connected, transnational, and postcolonial histories? Gérard Colas, for his part, claims that comparisons cannot allow one to move away from the dominant Euroamerican conceptual framework. Should this indeed be the case, we should search for better ways of facilitating a “mutual pollination” between philosophies. Finally, Edmond Eh first asserts that Sivin fails to recognize the difference between comparisons within cultures and comparisons between cultures. He then argues that the application of generalism is limited to comparisons of historical nature. (shrink)

The great majority of the Chinese population depended on religious ritual, which often incorporated materia medica, for its health care. Of the therapeutic rituals available, those of popular religion—popular in the sense of participation by all social strata—were most accessible. Its priests were usually neighbors, farmers or craftsmen who performed their liturgical duties as they were needed, often qualified by their ability to be possessed by spirits. Here too the government shaped popular religion, partly by registering temples whose deities its (...) functionaries judged morally orthodox and effective, and in part by periodically persecuting those it did not register. People at every level of society believed that the gods were a bureaucracy, which supervised the operations of sky and earth. Laymen measured the efficacy of individual deities by their ability to meet people’s needs, the curing of ailments prominent among them. The gods enforced conventional morality, rewarding what the community valued and preventing or punishing what it feared. This chapter studies popular ritual therapies, examines their role in curing medical disorders, and explains why and how many medical authors adapted them. (shrink)

The history of science and technology has been a scholarly discipline with little attention given to the special needs of undergraduate teaching. What needs to be done to transform a discipline to an undergraduate subject? Suggestions include using the relation between science and technology as well as the role of interpreters in formulation of the popular world view. Relations with science and history departments are considered. Curriculum materials are surveyed with some recommendations for correcting deficiencies.

_This tribute to Nathan Sivin (1931-2022), a pathbreaking scholar of Chinese science, medicine, and philosophy, highlights his distinctive contributions to historical understanding and his memorable wit. I offer a brief biographical sketch followed by an analysis of the main themes in Sivin’s voluminous publications and a personal note of appreciation. It is no exaggeration to say that Sivin transformed his field of study. His contrarian spirit, relentless curiosity, and humanistic insight helped make the history of East (...) Asian science, technology, and medicine the vibrant area of study that it is today._. (shrink)

This is the 1991 (2nd) edition of the 1986 book (MIT Press), considered to be the classic defense of Millianism. The nature of the information content of declarative sentences is a central topic in the philosophy of language. The natural view that a sentence like "John loves Mary" contains information in which two individuals occur as constituents is termed the naive theory, and is one that has been abandoned by most contemporary scholars. This theory was refuted originally by philosopher Gottlob (...) Frege. His argument that the naive theory did not work is termed Frege's puzzle, and his rival account of information content is termed the orthodox theory. In this detailed study, Nathan Salmon defends a version of the naive theory and presents a proposal for its extension that provides a better picture of information content than the orthodox theory gives. He argues that a great deal of what has generally been taken for granted in the philosophy of language over the past few decades is either mistaken or unsupported, and consequently, much current research is focused on the wrong set of questions. Salmon dissolves Frege's puzzle as it is usually formulated and demonstrates how it can be reconstructed and strengthened to yield a more powerful objection to the naive theory. He then defends the naive theory against the new Frege puzzle by presenting an idea that yields both a surprisingly rich and powerful extension of the naive theory and a better picture of information content than that of the original orthodox theory. Nathan Salmon is Professor of Philosophy, University of California at Santa Barbara. (shrink)