Philosophy East and West

ISSNs: 0031-8221, 1529-1898

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  1. Practice by Unpractice: Taizhou Moral Philosophy Reconsidered.Chi-Keung Chan - 2025 - Philosophy East and West 75 (3).
    The Taizhou school of philosophy, followers of Wang Yangming, places significant emphasis on the body, which has led to theoretical challenges concerning the potential dissipation of natural desires. Critics contend that while Taizhou philosophy acknowledges the natural state of human existence, it fails to provide a satisfactory explanation for the existence of evil and tends to overlook the crucial role of deliberate moral practice by idealizing the natural as morally perfect. Drawing on insights from embodied cognition, this article aims to (...)
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  2. Ritual, Community, and Democracy: Critical Reflections on Chenyang Li’s Reshaping Confucianism: A Progressive Inquiry.Daniel A. Bell - 2025 - Philosophy East and West 75 (2):425-432.
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  3. Making Sense of Early Gauḍīya Vaiṣṇava Mystical Theology: A Multidisciplinary Approach to the Study of History and Mysticism.Travis Chilcott - 2025 - Philosophy East and West 75 (2):239-260.
    Jīva Gosvāmin (16th–17th c.), one of the most important of the early Gauḍīya Vaiṣṇava theologians, argues for a unique theory of mystical pluralism that shares critical parallels with the highly influential constructivist thesis advanced by Steven Katz, albeit separated by more than four hundred years. These parallels suggest a shared insight into the cognitive dynamics underpinning mystical experiences, which research on cognition and learning, conceptual processing, and perception helps explain. These researches suggest the practices with which Jīva is concerned serve (...)
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  4. Im Yunjidang: Elements on Women in the History of Philosophy by Sungmoon Kim (review).Dobin Choi - 2025 - Philosophy East and West 75 (2):1-4.
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  5. Qu'est-ce que la philosophie indienne? by Vincent Eltschinger & Isabelle Ratié (review).Silvia D'Intino - 2025 - Philosophy East and West 75 (2):1-5.
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  6.  1
    Buddhist Fundamental Ontology.Laura P. Guerrero - 2025 - Philosophy East and West 75 (2):261-284.
    With the aim of bringing Vaibhāṣika’s distinctive fundamental ontology into clearer view, here I argue that the Vaibhāṣika describe two general kinds of ontological dependence relations that generate different kinds of ontological structure: (1) ordering relations that generate hierarchical ontological structure and (2) existential dependence relations among the dharma s that co-temporaneously bundle or asynchronously causally relate them. Ordering relations are defined in terms of the distinction between ultimately real and conventionally real entities. Existential dependence relations among dharma s are (...)
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  7.  1
    Issues with Reshaping Confucianism : Reply to Critics.Chenyang Li - 2025 - Philosophy East and West 75 (2):432-443.
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  8. Art and Cosmotechnics by Yuk Hui (review).Yuhui Li - 2025 - Philosophy East and West 75 (2):1-5.
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  9. Qinqin 親親 as Optimizing Symbiosis: Authenticity and Diversity in Contemporary Chinese Families.Yuchen Liang - 2025 - Philosophy East and West 75 (2):285-304.
    This article explores the concept of qinqin 親親 (familial closeness) within Chinese culture, challenging traditional definitions of family through the lens of authenticity and diversity. It critically examines Roger T. Ames’ concept of optimizing symbiosis and Sun Xiangchen’s analysis of qinqin in familial being-between-generations. Through Ames’ concept of zoetological difference, the author exposes possible misunderstandings of qinqin and its root shengsheng 生生 (incessant living, growing, birthing) as something merely biological or dogmatic, as well as the practical consequences of those misunderstandings (...)
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  10.  3
    On Progressive Confucianism as a Form of Philosophical Inquiry.Hui-Chieh Loy - 2025 - Philosophy East and West 75 (2):403-414.
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  11. Liu Zhi’s Conception of Xing.Stephen Nashef - 2025 - Philosophy East and West 75 (2):305-322.
    The term xing 性 plays a central role in Liu Zhi’s philosophy, as both a placeholder for Islamic thought originating in the Arabian and Persian West and a Chinese concept with a rich philosophical history in its own right. This essay analyzes the meaning of “object” in Liu Zhi’s thought, the evolution of knowledge and power in his account of the creation process, and his theorization of the “return to the Real” to argue that xing is best understood as God’s (...)
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  12. International and Modern Philosophical Polymath: Chung-ying Cheng (1935–2024).Lauren F. Pfister - 2025 - Philosophy East and West 75 (2):231-238.
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  13. Sublating Anxiety: Heidegger’s Notion of Angst and Xu Fuguan’s Thesis of Youhuan Yishi.Jana S. Rošker - 2025 - Philosophy East and West 75 (2):323-352.
    This essay performs a detailed contrastive analysis of two differing concepts of anxiety: Heidegger’s Angst and Xu Fuguan’s youhuan yishi, employing the method of transcultural philosophical sublation. This dialectical approach, deeply rooted in the traditional Chinese philosophy of mutual complementarity between opposing ideas, thoughtfully integrates Heidegger’s notion of Sorge (care) with the Confucian principle of ren (humaneness) as complementary rather than contradictory elements. This conceptual framework highlights the critical importance of balancing personal authenticity with social responsibility, offering a unified and (...)
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  14.  1
    Moral Companion ( You 友) and Moral Relish: Comments on Chenyang Li’s Discussion of Friendship.Winnie Sung - 2025 - Philosophy East and West 75 (2):414-424.
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  15.  1
    Chinese-Language World and Distinctive Features of “Chinese-Language Philosophy”: A Reply to Xiaobo Yang.Sun Xiangchen - 2025 - Philosophy East and West 75 (2):387-398.
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  16. Response to Sun Xiangchen.Xiaobo Yang - 2025 - Philosophy East and West 75 (2):398-402.
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  17. The Name and Nature of “Chinese-Language Philosophy”.Xiaobo Yang - 2025 - Philosophy East and West 75 (2):369-387.
    In recent years, a distinctive trend known as “Chinese-language philosophy” ( Hanyu zhexue 漢語哲學) has emerged, signifying a paradigm shift in Chinese philosophical studies. This movement seeks to re-establish the legitimacy of Chinese philosophy in a novel manner. While it has gained substantial traction within Chinese academia, it has found little resonance among international scholars of Chinese philosophy. This prompts a critical examination: What does “Chinese-language philosophy” encompass? What were the circumstances of its emergence and the reasons for its prominence (...)
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  18. Zhou Dunyi Taijitu Jiangji 周敦頤太極圖講記 (Lecture Notes on Zhou Dunyi’s Taijitu ) by Xudong Fang (review).Min Jung You - 2025 - Philosophy East and West 75 (2):1-6.
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  19. Nishida’s Logic of Basho and the Notion of Place and Sonic Conflation in Eguchi: Sonic Conflation as Place—Place as a Hinging Concept.Zhoushu Ziporyn - 2025 - Philosophy East and West 75 (2):353-368.
    I explore Nishida Kitarō’s logic of basho (place) synergistically with the notion of “place” in the nō play Eguchi 江口 and its role in interweaving seemingly opposed ideas. Place names in nō have a special status, whereby they function not so much as references to actual physical places but rather as poetic concepts with predicative associated layers. Often accompanying such evocations is the frequent employment of kakekotoba 掛詞 (pivot words), whereby different sentences are hinged together mid-phrase by superimposing multiple predications (...)
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  20.  6
    Right Here and Out There: A Phenomenological Interpretation of Ajjhattaṃ and Bahiddhā in the Context of Mindfulness of the Body.Bhikkhu Akiñcano - 2025 - Philosophy East and West 75 (1):77-96.
    According to the Satipaṭṭhāna Sutta, mindfulness of the body involves seeing the body in a threefold way: ajjhattaṃ, bahiddhā, and ajjhattabahiddhā. This article attempts to show how an investigation of bodily perception, following the approach adopted by the phenomenologist Maurice Merleau-Ponty, can serve as the basis for a philosophically grounded understanding of the Pāli words ajjhattaṃ and bahiddhā. The interpretation that emerges is the distinction between “right here” and “out there”: two mutually dependent, internally related domains that are experienced as (...)
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  21.  11
    Introduction.Arindam Chakrabarti - 2025 - Philosophy East and West 75 (1):1-5.
    As global tourism and global profiteering businesses keep aggravating the global ecological crisis, the need for global mutual understanding across cultures increases. But digitally drunk human consumers, generally, do not want what they need most, for example, clean air or cultural epistemic humility. Despite almost a century-long tradition of academic verbiage about “cosmopolitanism” and “postcolonial rectification” of the routine erasing, blanketing, and exoticization of non-Western philosophical cultures, constructive and mutually instructive philosophical dialogue across cultures has just barely begun. But only (...)
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  22.  10
    Taoism, Teaching, and Learning: A Nature-Based Approach to Education by John P. Miller, with Xiang Li and Tian Ruan (review).Jing Dang - 2025 - Philosophy East and West 75 (1):1-3.
    In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Taoism, Teaching, and Learning: A Nature-Based Approach to Education by John P. Miller, with Xiang Li and Tian RuanJing Dang (bio)Taoism, Teaching, and Learning: A Nature-Based Approach to Education. By John P. Miller, with Xiang Li and Tian Ruan. Toronto: University of Toronto Press, 2022. Pp. 134, Paperback $29.95, ISBN 978-1-4875-4095-1.John Miller’s Taoism, Teaching, and Learning: A Nature-Based Approach to Education (hereafter Taoism, Teaching, and Learning) develops a (...)
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  23.  9
    Libertarianism, Hard Determinism, and Epoché in Indian Buddhism.Giuseppe Ferraro - 2025 - Philosophy East and West 75 (1):115-138.
    Scholars who wonder how the Buddha would take sides in the traditional debate on the existence of free will generally believe that it is possible to attribute to him a single point of view capable of reconciling apparent inconsistencies that arise from the reading of the scriptural pages that might be related to this issue. The thesis of this article is that the Buddha’s position on the question of free will is in fact far from being univocal. Rather, in each (...)
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  24.  21
    Interjacent Intellectuals.Jonardon Ganeri - 2025 - Philosophy East and West 75 (1):56-76.
    I argue that as we move in the twenty-first century we need a new paradigm in global philosophy, which I call “interjacency.” Philosophical authenticity in an age of rapid globalization must take a new form, one which respects the fact that one’s intellectual location is to lie both among and between many worlds of thought. My argument will be that JanMohamed’s important typology for the border intellectual therefore needs to be supplemented; that, in addition to syncretic and specular border intellectuals, (...)
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  25.  5
    Adhyāropāpavāda : Revisiting the Interpretations of Svāmi Saccidānandendra Sarasvatī and The Post-Śaṅkarādvaitins.Manjushree Hegde - 2025 - Philosophy East and West 75 (1):139-162.
    A fundamental difference in Svāmi Saccidānandendra Sarasvatī’s (SSS) and the Post-Śaṅkarādvaitins’ (PSA) exegeses of Advaita Vedānta lies in the pedagogic method of adhyāropa-apavāda (deliberate attribution of characteristics to the attribute-less brahman and its corresponding/complementary contradiction). For SSS, adhyāropāpavāda is the sole method to negate avidyā (ignorance); other Upaniṣadic methods— lakṣaṇā and netivāda —are subsumed under it. For the PSA, on the other hand, adhyāropāpavāda plays a subsidiary, less consequential role in engendering gnosis; the primary role is that of mahāvākyas (the (...)
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  26.  5
    The Sublime Extends to Chinese Aesthetics.Jonathan W. Johnson & Robert R. Clewis - 2025 - Philosophy East and West 75 (1):163-188.
    A widespread view denies that there is a concept of the sublime in Chinese thought and philosophical aesthetics. This denial is a mistake. We examine texts and artworks that indicate that the experience of the sublime can be found in Chinese aesthetics and theories of art and aesthetic experience. To show this, we first present an overview of the sublime extracted from western writers: we describe the sublime experience’s structure, objects, and status as a mixed (but ultimately pleasant) experience. These (...)
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  27.  6
    Buddhism, Naturalism, and Animism (or Loving Our More-Than-Human Kin): Global Philosophy at Work in an Age of Ecological Crisis.Karin Meyers - 2025 - Philosophy East and West 75 (1):23-42.
    There is something deeply broken in how modern industrialized societies relate to the natural world. Many ecological theorists, as well as ecologically engaged Buddhists, draw on Buddhist ideas and practices to construct alternative, more wholesome ways of relating to the natural world. This can be understood as a kind of post-comparative global or “fusion” philosophy at work. In this essay, I reflect on fusion philosophy, Buddhism, and the ecological crisis. I argue against the common practice of naturalizing Buddhism, of adapting (...)
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  28.  3
    Xiong Shili’s Treatise on Reality and Function by Xiong Shili (review).Linda Anna Pietrasanta - 2025 - Philosophy East and West 75 (1):1-6.
    In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Xiong Shili’s Treatise on Reality and Function by Xiong ShiliLinda Anna Pietrasanta (bio)Xiong Shili’s Treatise on Reality and Function. By Xiong Shili, an Annotated Translation by John Makeham. Oxford Chinese Thought Series. New York: Oxford University Press, 2023. Pp. xliii + 252, Paper $39.95, ISBN 978-0-19-768869-4.John Makeham’s translation of Xiong Shili’s 熊十力 (1885-1968) Tiyong lun 體用 論 [Treatise on Reality and Function] is a major steppingstone for the (...)
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  29.  9
    On the Idea of Post-Comparative Philosophy.Lerato Posholi - 2025 - Philosophy East and West 75 (1):43-55.
    In this article, I briefly discuss contemporary debates about methodological issues in philosophy in Africa to raise concerns about the uptake of diverse philosophical resources at the heart of the global post-comparative method and suggest that the feasibility of the post-comparative method depends on the availability of robust and rich philosophical resources furnished by different traditions and their systematic uptake.
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  30.  15
    Fazang’s Mereology as A Model For Holism.Felipe Cuervo Restrepo - 2025 - Philosophy East and West 75 (1):97-114.
    Recently, much attention has been given to Buddhism as a precursor to contemporary holistic theories, and more specifically to the Huayan school’s radical holistic metaphysics (often given the metaphorical name of The Net of Indra), as well as to Huayan’s most elaborate theoretician, Fazang. Nevertheless, contemporary interpretations of Fazang have been weighted by either too strict an adherence to atomistic logic or by unfortunate translations. In this article, I present new translations of the key passages of Fazang’s “The Rafter Dialogue,” (...)
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  31.  4
    Marx and Laozi: A Dialectical Synthesis by James Chambers (review).Reza Adeputra Tohis - 2025 - Philosophy East and West 75 (1):1-4.
    In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Marx and Laozi: A Dialectical Synthesis by James ChambersReza Adeputra Tohis (bio)Marx and Laozi: A Dialectical Synthesis. By James Chambers. Switzerland: Palgrave Macmillan, 2023. Pp. xvii + 449, Hardcover €129.99, ISBN 978-3-031-40980-6.James Chambers’s Marx and Laozi: A Dialectical Synthesis (hereafter Marx and Laozi) attempts to connect the thoughts of Karl Marx, the philosopher and socialist revolutionary, with Laozi, the legendary founding figure of Daoism. Although they come from (...)
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  32.  5
    On the Human Condition in the Zhuangzi.Kevin J. Turner - 2025 - Philosophy East and West 75 (1):189-209.
    This article argues that xing 性 in the Zhuangzi 莊子 should not be understood as “human nature” but as “human condition.” It introduces the problem of interpreting xing as “human nature” by surveying relevant English-language literature before detailing the interpretive paradigm of Chinese accounts, showing how the latter’s appropriation of the language of substance ontology hinders an accurate portrayal of Daoist xing. It argues that xing should be interpreted in connection to the concept of ming 命 understood as contingent, natural, (...)
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  33.  4
    Global Philosophy, Positionality, and Non-Relativist Perspectivism.Ralph Weber - 2025 - Philosophy East and West 75 (1):6-22.
    A new vocabulary has prominently entered the discourse of comparative philosophy. Such philosophy, and philosophy as such, is often supposed to be “global,” “cosmopolitan,” “fusion,” or “post-comparative.” The intention is to have a more global scope in what counts as philosophy and to be more inclusive of standpoints. A key term is “positionality.” In this article, I first translate a tension between globality and positionality into the problem of the possibility of a non-relativist perspectivism. Based on Borges’s Funes el memorioso (...)
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  34. Multilayered Reduction System in the Sarvāstivāda Abhidharma: An Examination of the Usage of Svabhāva.Shuqing Zhang - 2025 - Philosophy East and West 75 (1):210-229.
    This article argues that the Sarvāstivāda’s “_X_ takes _Y_ as _svabhāva_” system constitutes a multilayered reduction system where “_X_ takes _Y_ as _svabhāva_” can be understood as “_X_ is reduced to _Y_.” Here, _svabhāva_ functions as a means of reduction. The reduction system comprises three layers, and its primary aim is to reduce non-dharma types to dharma types. Furthermore, the article discusses whether the multilayered reduction system is ontological or epistemological. Moreover, based on the third layer of the reduction system, (...)
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  35.  3
    Multilayered Reduction System in the Sarvāstivāda Abhidharma: An Examination of the Usage of Svabhāva.Shuqing Zhang - 2025 - Philosophy East and West 75 (1):210-229.
    This article argues that the Sarvāstivāda’s “ X takes Y as svabhāva ” system constitutes a multilayered reduction system where “ X takes Y as svabhāva ” can be understood as “ X is reduced to Y.” Here, svabhāva functions as a means of reduction. The reduction system comprises three layers, and its primary aim is to reduce non-dharma types to dharma types. Furthermore, the article discusses whether the multilayered reduction system is ontological or epistemological. Moreover, based on the third (...)
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