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  1.  17
    Comparison, Fusion, and Bricolage: How to Integrate Islamic Philosophy within Comparative Philosophy.Tamara Albertini - 2024 - Journal of Chinese Philosophy 51 (1):3-15.
    The launching of philosophical pursuits undertaken in an East-West trajectory at the first East-West Philosophers’ Conference in 1939 represents a turning point in philosophy. However, as groundbreaking as this approach was, it left out all philosophical cultures that did not fit the initial framework. Islamic philosophy, being viewed as neither Western nor Eastern (Asian), was thus marginalized from the start. I introduce “Bricolage” – a method emphasizing curiosity, humility, and playfulness – as a more nuanced way of engaging with diverse (...)
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  2.  29
    Fusion Philosophy and Epistemic Injustice.Ashby Butnor - 2024 - Journal of Chinese Philosophy 51 (1):16-31.
    I use the concept of epistemic injustice to think through the practice and methodology of comparative, or “fusion,” philosophy. I make two related claims: 1) the philosophical ethnocentrism displayed by academic departments in the U.S. is a case of epistemic injustice, primarily willful ignorance, that ought to be rectified; 2) the corrective to this problem, namely, fusion philosophy, is itself epistemically problematic in its tendency toward ontological expansiveness, that is, an unjustified claim to all traditions as one’s own. In the (...)
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  3.  13
    A Clarification and Defense of Quine’s Naturalism.Bo Chen - 2024 - Journal of Chinese Philosophy 51 (1):71-87.
    Naturalism is the dominant characteristic of W. V. Quine’s philosophy. The current study presents a more comprehensive and sympathetic clarification of Quine’s naturalized epistemology (NE hereafter), and vindicates its main positions by critically responding to the three objections to Quine’s NE: it is the replacement of traditional epistemology (TE hereafter), it is viciously circular, and it is devoid of normative dimension, and to Williamson’s three charges to naturalism (mainly Quine’s brand), finally concludes that the three objections and Williamson’s three charges (...)
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  4.  20
    Naturalism Reification and Interpretation: with Reference to Quine’s Position.Chung-Ying Cheng - 2024 - Journal of Chinese Philosophy 51 (1):55-70.
    This paper is motivated by a question of naturalized epistemology of W. V. Quine and the question is how a naturalistic account gives rise to theoretical understanding with its realistic ontology. I concentrate on the possibility of the principle of reification by way of interpretation and the point is how we interpret interpretation in a naturalistic account. First, we must distinguish between Quine and Carnap based upon the distinction of interpretation versus reduction. Second, we should take seriously the function of (...)
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  5.  12
    What Does the Surfer Know That Confucius Doesn’t?: Zhuangzian Skill Stories and Hawaiian Epistemology.Sydney Morrow - 2024 - Journal of Chinese Philosophy 51 (1):32-43.
    In her chapter “Models of knowledge in the Zhuangzi: Knowing with chisels and sticks,” Karyn L. Lai ponders Confucius’s conversation with the cicada catcher in the Zhuangzi. Lai asks, “What does the cicada catcher know that Confucius doesn’t?” The knowledge that Confucius and his disciples seek may be precisely what they can never have. I explore the epistemological rift between ways of knowing by applying Karen Amimoto Ingersoll’s distinction between “seascape epistemology” (based on Native Hawaiian, Kānaka Maoli, ways of knowing) (...)
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  6.  14
    《禮樂文明與生活政治:禮記與儒家政治哲學範式研究》 (Liyue Wenming yu Shenghuo Zhengzhi: Liji yu Rujia Zhengzhi Zhexue Fanshi Yanjiu) (Ritual and Music Civilization and Life-Politics: The Book of Rites and Research in Confucian Political Philosophy), written by Zhu Cheng 朱承.Daniel Sarafinas - 2024 - Journal of Chinese Philosophy 51 (1):89-92.
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  7.  10
    Comparative Philosophy and Practical Applied Ethics.Laura Specker Sullivan - 2024 - Journal of Chinese Philosophy 51 (1):44-53.
    Comparative philosophy is gaining traction in professional academic philosophy, with specialist journals, organizations, books, and public campaigns. These inroads have been made in canonical areas of philosophy, including epistemology, metaphysics, logic, and value theory. Yet comparative philosophy still plays little role in practical applied ethics, an interdisciplinary research area in which work with practice and policy implications are dominated by the anglophone world. In this article, I explain why comparative work might be especially difficult in this type of applied ethics, (...)
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  8.  10
    Women’s Contributions to Comparative Philosophy.Tamara Albertini - 2024 - Journal of Chinese Philosophy 50 (4):345-348.
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  9.  8
    Comparative Philosophy of a Distinguished Variety.Chung-Ying Cheng - 2024 - Journal of Chinese Philosophy 50 (4):343.
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  10.  9
    Unexamined Zen: Challenges from Dōgen’s Zen Buddhism.Rika Dunlap - 2024 - Journal of Chinese Philosophy 50 (4):358-370.
    The traditional narrative of Zen Buddhism focuses on a religious experience that goes beyond words and concepts. I argue that Dōgen’s understanding of enlightenment is not limited to a religious experience, as it involves a creative process of Buddha-making that demands the flexibility to present a novel expression of the Buddha way with the transiency of the impermanent world. In arguing for the processual understanding of the Buddha way and enlightenment, I refer to the fluidity of dao in Chinese philosophy (...)
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  11.  10
    Incarnating Kannon: Eshinni, Shinran, and the Other-Power of Philosophy.Leah Kalmanson - 2024 - Journal of Chinese Philosophy 50 (4):349-357.
    Here the relationship between Shinran and Eshinni, founding family of the largest Buddhist sect in Japan, serves as a methodological model for philosophical engagement. Though the Pure Land notion of “easy practice” (Jp. igyō 易行) may be seen as Zen’s less rigorous counterpart, Shinran’s turn toward “other-power” (tariki 他力) is driven by the same philosophical debates over practice and liberation that occupied contemporaries such as Dōgen. The answers to such debates, which Shinran and Eshinni enacted concretely via their lifestyle choices, (...)
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  12.  8
    Guanyin, Plumber, Philosopher.Sarah A. Mattice - 2024 - Journal of Chinese Philosophy 50 (4):371-378.
    This paper explores the role of philosophical exemplars, focusing on two uncommon but valuable figures: Guanyin, bodhisattva of compassion, and the plumber-as-philosopher described by Mary Midgley. These figures highlight philosophical activity as benefitting from a wide variety of heterogenous sources, styles, and models, and suggest that philosophy be understood as a response to lived needs. The paper concludes with some suggestions for ways in which these exemplars might be relevant for contemporary issues in the academy.
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  13.  14
    The Scarcity of Women’s Records in Antiquity: Where Did All the Women Go?Li-Hsiang Lisa Rosenlee - 2024 - Journal of Chinese Philosophy 50 (4):379-392.
    The scarcity of women’s writings in antiquity presents an intractable problem for feminists intending to integrate women’s perspectives into the existing philosophical canon. One way to undo the erasure of women is for feminists to look to the east; in China, there is an abundance of well-preserved women’s writings, along with their biographical records, as early as the 6th century BCE. This essay will provide a survey of those women’s records, focusing on the 6th century BCE to the 4th century (...)
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  14.  6
    Subversive Spirituality: the Feminism of Emilia Pardo Bazán (1851–1921).Cynthia Scheopner - 2024 - Journal of Chinese Philosophy 50 (4):393-406.
    Emilia Pardo Bazán challenged French naturalist writers in the 19th century who maintained that our lives are completely determined by inheritance/background, environment, and the historical moment. She maintained that naturalism as materialism misses the spiritual component of human existence, which is captured in her theory of realism. Against descriptions of her “Catholic Naturalism” as a sort of weakened compromise, I argue that she weaponized Church doctrines to forge a strong feminist philosophy firmly rooted in Spanish Roman Catholicism.
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  15.  14
    Political Natural Law and Human Dignity: an Empiricist Perspective.Qianfan Zhang & Xiaoyang Wei - 2024 - Journal of Chinese Philosophy 50 (4):407-419.
    This article argues that observing natural laws is crucial for preserving peace in nations across the world. Traditional natural law theories are, however, flawed and outdated. To truly modernize natural law, we propose a new concept, “political natural law” (PNL), which has the capacity of curing these flaws. We then substantiate the PNL s from the result of analyzing the institutional causes of civil wars since 1800, and link them to human dignity. Drawing partly on the Confucian scholarship on natural (...)
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