Asian Philosophy, Misc

The latest draft (posted 05/14/22) of this short, concise work of proof, theory, and metatheory provides summary meta-proofs and verification of the work and results presented in the Theory and Metatheory of Atemporal Primacy and Riemann, Metatheory, and Proof. In this version, several new and revised definitions of terms were added to subsection SS.1; and many corrected equations, theorems, metatheorems, proofs, and explanations are included in the main text. The body of the text is approximately 18 pages, with 3 sections; (...) 1, an Introduction (with a 108 page listing of key terms & definitions), sect. 2, the Results, sect. 3, Discussion (commentary & predictions), and sect. 4, Works Cited. As much as possible, the style is intended for readability and understanding by very bright children (with some interest & knowledge of maths, etc.) and very interested nonprofessionals. The results of this project also enable upgrades of number theory, set theory, proof theory, metamathematics, the foundations of science, and quantum mechanics theory (etc.). (shrink)

The work provides comprehensively definitive, unconditional proofs of Riemann's hypothesis, Goldbach's conjecture, the 'twin primes' conjecture, the Collatz conjecture, the Newcomb-Benford theorem, and the Quine-Putnam Indispensability thesis. The proofs validate holonomic metamathematics, meta-ontology, new number theory, new proof theory, new philosophy of logic, and unconditional disproof of the P/NP problem. The proofs, metatheory, and definitions are also confirmed and verified with graphic proof of intrinsic enabling and sustaining principles of reality.

This Chapter sketches a pluralist account of spiritual exemplarity. Starting from recent work by Linda Zagzebski, three main kinds of spiritual exemplarity are described, distinguished by their underlying aspiration. I name these the aspirations to allegiance, enlightened insight, and emulation, illustrated with examples from the Western and South and East Asian spiritual dispensations. The Chapter concludes by warning against tendencies either to occlude this plurality or to illicitly privilege one of these aspirations by nominating it alone as the 'authentic' form (...) of spiritual life. (shrink)

A surprising feature of the White Rose anti-Nazi resistance pamphlets is their appeal to a foundational classical Chinese text, the Laozi (otherwise known as the Daodejing), to buttress their critique of fascism and authoritarianism. I argue that from the perspective of a 1942 educated readership, the act of quoting the Laozi functioned as a subtle and pointed nod to anti-fascist intellectuals in pre-war Germany, many of whom had interpreted the Laozi as an anti-authoritarian and pacifist text. To a sympathetic reader, (...) the Laozi therefore constituted an apt reference point for critiquing National Socialism. I then introduce a complication for this wartime reading of the Laozi from the perspective of its ambiguous reception in ancient Chinese political thought. I more specifically discuss an ancient line of interpretation of the Laozi that points in the direction of authoritarianism — in stark tension with the White Rose message of passive resistance and popular revolt. (shrink)

This book explores the contributions of East Asian traditions, particularly Buddhism and (Euro)Daoism, to environmental philosophy. It critically examines the conceptions of human responsibility toward nature and across time presented within these traditions as well as in European philosophy. The volume rethinks human relationships to the natural world by focusing on three main themes: Daoist and Eurodaoist perspectives on nature, human responsibility toward nature, and Buddhist perspectives on life and nature. By way of discussing East Asian traditions and European thinkers, (...) this collection reveals that the impact of humanity on the environment is shaped not only by distinctive modes of economic production, but also by cultural beliefs and practices. Representing a unique constellation of environmental and intercultural philosophy, the contributions present systematic approaches to the global need for cultivating environmental responsibility across cultures and generations to address the political, ethical, and aesthetic challenges arising from humanity’s transformative impact on the natural world. (shrink)

In this article, I discuss parthood status in mereologi- cally interpreted Daoist metaphysics, based on the Daodejing. I depart from the dao and you interrela- tion, which mereologically overlap by sharing parts. I consider the case of a complete overlap, which (a) challenges proper parthood, according to which a part cannot be identical with the whole that it com- poses, and (b) entails the question of identity that, while complying with classical mereology, cannot be consis- tent with Daoist metaphysics. The (...) discussion leads to abandoning proper parthood and antisymmetry axiom from classical axiomatics. It also shows a plausible fur- ther direction for mereological reconstruction. (shrink)

the two-and-a-half years that Dewey lived in Japan and China offered him an East-West comparative standpoint to examine Euro-American presuppositions. In subsequent work, he took steps in the direction of a global philosophical outlook by promoting a fusion of aesthetic refinements with democratic experimentalism. The year 2021 marks the centennial of Dewey’s return to the United States, yet philosophers in this country have only begun to take in an emerging global philosophical scene that includes unfamiliar questions, angles, idioms, and emphases. (...) This includes American pragmatists. In a sense, as Gregory Pappas has observed in the context of Latin American philosophies, pragmatism did not “grow up” in the United... (shrink)

This book provides a philosophical account of the normative status of killing in Buddhism. Its argument theorises on relevant Buddhist philosophical grounds the metaphysical, phenomenological and ethical dimensions of the distinct intentional classes of killing, in dialogue with some elements of Western philosophical thought. In doing so, it aims to provide a descriptive account of the causal bases of intentional killing, a global justification and elucidation of Buddhist norms regarding killing, and an intellectual response to and critique of alternative conceptions (...) of such norms presented in recent Buddhist Studies scholarship. It examines early and classical Buddhist accounts of the evaluation of killing, systematising and rationally assessing these claims on both Buddhist and contemporary Western philosophical grounds. The argument throughout the text engages original reconstructive philosophical analyses to both bolster and critique classical Indian Buddhist positions on killing and its evaluation, as well as contemporary Buddhist Studies scholarship concerning them. In doing so, it provides a systematic and critical account of the subject hitherto absent in the field. (shrink)

The paper presents a constellation of works that have made a different ripple in doing philosophy in the Bikol region. The common feature of relocating the philosophical enterprise into the linguistic universe of Bikol among the works included is identified herein as the root of Bikol philosophizing while the arrangement according to their shared themes conveyed by the various concepts tackled is referred to as the offshoots of Bikol philosophizing. A panoramic view of the Bikol concepts developed is thus presented (...) thematically rendering solidarity to the efforts of the authors who either worked directly or in proximity with the linguistic turn of philosophy to Bikol. The paper ends with some remarks on this practice of philosophy in Bikol in relation to the other initiatives in the country which offer a molecular view of (Filipino) philosophy in the regions. (shrink)

The Education of Cyrus is Xenophon’s magnum opus in political philosophy. If Memorabilia is in the center of his Socratic writings, then The Education of Cyrus is the main work in his portrayal of Cyrus. The Education of Cyrus, as Plato’s Republic, is an educational work in the Socratic sense of the word and hence an original text in the tradition of the Socratic political philosophy. The biographical form of this writing originates from the educational intention of his writer who, (...) by concentrating on the Cyrus’s deeds, encourages the reader to take notice of this question: “what is the best way of life for human beings?” If we confirm that Memorabilia has a biographical form, then we would be able to compare it to The Education of Cyrus. The author attempts to show that Xenophon’s The Education of Cyrus contains a comparison between the Socratic way of life and the Cyrus’ way of life. In spite of showing his admiration for Cyrus nearly in the entire of that work, Xenophon ultimately defends the superiority of the Socratic (or philosophical) way of life as compared to Cyrus the Great’s (or political) way of life. This is the deepest educational layer in Xenophon’s political philosophy hidden behind the disguise of political education in his work on Cyrus. In order to better understand, we should take a distinct stance on the text itself as a totality whose every part serves the whole. By whole, we mean the intention of the writer; and this is the well known approach innovated and applied by Leo Strauss who is the most eminent commentator of Xenophon’s work. Nevertheless, we should avoid the modern dogmatism in Xenophon’s scholarship which tends to depict him as a marginal or second-rate writer. As mentioned by Strauss, Xenophon “had the courage to clothe himself as an idiot and go through millennia that way— he’s the greatest con man I know.” According to Strauss, and his commentaries in Xenophon scholarship in recent decades, there is no reliable way to understand Xenophon’s intention in the Education of Cyrus, unless we use Strauss’s method of interpretation of Xenophon as a first-rank political philosopher. The Education of Cyrus might be read as a logographic text given that every part of the work “must be necessary for the whole; the place where each part occurs is the place where it is necessary that it should occur.” Using this method, the author has tried to show that—in spite of its pessimistic tone toward the political way of life—the concluding part of The Education of Cyrus is consistent with the great admiration of Cyrus as expressed by Xenophon in the most other parts of this work. We examine whether Xenophon’s intention in The Education of Cyrus is to expose the education which Cyrus received or the one he did not. Thus, he emphasizes the contradiction in The Education of Cyrus as a whole, and simultaneously in the other Xenophon’s writing, especially his Memorabilia. To understand the two main Xenophontic scholarly work, and their positions in the hierarchy of Xenophon’s philosophical thought, it is necessary to compare the similarities, differences and particularly as they relate to the limitations in the Socratic and Cyrus’ ways of life, and to analyze how each has affected the other. The aim here was to show the true intention of Xenophon as one of the most authoritative Socratic political philosophers. In doing so, we understand Xenophon’s preferences for philosophical or political ways of life. (shrink)

This article studies the epic space of Dam San that is associated with traditional beliefs, rituals in festivals, and contexts associated with Ede’s productive labor and living activities. In that context, the image of the hero Dam San is an ideal leader with strength, talent, courage, virtue, great ambitions, and great ideals, and those ideals also represent the ideals of an ethnic group. The epic space of Dam San is just like a large theme reflecting the cultural life and anchoring, (...) transmitting traditional cultural values of the Ede ethnic group in Vietnam. (shrink)

This paper questions the veracity of Ferdinand de Saussure's theory of the genitive absolute in Sanskrit as giving rise to his erroneous theories of language. The paper begins by reviewing the received opinions about the arbitrary relationship between a sign and what is signifies. Then engaging with the works of St. Augustine and Tantric texts and reading the works of Saussure, the paper shows how higher academia has bought into Saussure's polemics which have nearly destroyed authentic philosophizing. The first title (...) chosen for this essay was The Refutation of Saussure's the 'Genitive Absolute' as a Foundation for Interreligious Dialogue. This title was discarded because though this essay closely reads Saussure's monograph on the genitive absolute in Sanskrit, most readers would be more familiar with his General Course. But without reading his comments on the genitive absolute in Sanskrit, one cannot understand the gravity of his errors. (shrink)

In this paper, I bring together Jewish and Buddhist philosophical resources to develop a notion of radical responsibility that can confront a complicity within nursing and health care between empathy and (neo)liberal white supremacist hegemony. My inspiration comes from Angela Davis's call for building coalitions to advance struggles for peace and justice. I proceed as follows. First, I note ways phenomenology clarifies empathy's seeming foundational role in nursing care, and how such a formulation can be complicit with assumptions about private (...) individualism. Second, I turn to the Jewish philosophies of Martin Buber and Emmanuel Levinas, and their advocacy for a kind of responsibility that precedes the constitution of individuality as this can provide a resource for action and practice circumventing liberal influenced empathy. I note critical reservations about direct and practical application of Levinasian ethics in nursing care, and turn to engaged Buddhist philosophies of interdependence—such as in Thich Nhat Hanh and the Dalai Lama—as a corrective. Third, I conclude by indicating ways interreligious radical responsibility can reorient us toward housekeeping habits of character and away from exceptional crisis management, noting specific examples and actions in health care, nursing education and nursing scholarship. (shrink)

This paper presents the metaphysics of the Vietnamese Buddhist Zen monk Thich Nhat Hanh. He interprets the Buddhist principle of interdependent arising in terms of interbeing, the idea that everything depends for its existence on everything else. On his view, everything “inter-is” with everything else, or “to be is to inter-be.” His interpretation is particularly interesting in light of the contemporary debate on fundamentality in western metaphysics. By embracing the idea of interbeing, he opposes the view that there are fundamental (...) entities which do not depend for their existence on anything else. I give an outline of Thich Nhat Hanh’s views, answer an objection, and explain his reasons for adopting his standpoint. My aim is not to offer a full defense of his views, but only to show that the often neglected position of metaphysical coherentism, which Thich Nhat Hanh adopts, deserves further consideration. (shrink)

Whenever philosophers try to include a “diverse” — in the sense of not currently recognised as canon — philosophy x into their teaching and their research, they inevitably get asked: “What is x philosophy?” and “Is x philosophy really philosophy?”. -/- These metaphilosophical questions do not only arise with attempts to include “diverse” intellectual traditions, but also with attempts to include “diverse” thinkers, works, topics, and methods. First, they are asked to prove that x exists. Second, they are asked to (...) prove that x is really philosophy. To refer to the pattern of debates that these questions engender, call it conversational dynamics of diversity. (shrink)

In this paper, the famous Bikolano folk way of healing called Santigwar is reconstructed as a procedure of social critique which was ideationally made possible by Kristian Cordero’s metaphorical configuration of its practice from healing a sick body to a poetics of social diagnosis. The legitimacy of this effortis grounded on the normative significance of the practice of santigwar toBikolanos in the present and its historical background of conversion andresistance in Bikol. It is argued that while santigwar, in Cordero, is (...) a literarypiece for social healing, it could likewise serve as a local concept for socialcritique refurbished with the conceptual tools borrowed from the recognitivetheory of Axel Honneth. Santigwar captures in literary imagination the brand ofsocial criticism called immanent critique geared for freedom yet grounded innormativity. Hence pagsantigwar sa banwaan becomes a philosophical praxis ofsocial healing performed for social emancipation —using Fenella Cannell’s terminology of the ethnographic value of santigwar to Bikolanos —for a “peoplewho have nothing.” . (shrink)

Adequate knowledge about what Buddhism is is essential to the education and culture of any person who does not want to be simply another alienated member of a herd that walks blindly amid a technological revolution. It is possible to understand early Buddhism through modern language and knowledge and establish its relations with contemporary thought and its references. With this, it becomes possible to deepen and broaden our perception about these millennial principles' compatibility with our modern ways of living and (...) knowing. The study required for this is quite laborious. Buddhism is a subject underlying a gigantic literary and cultural mountain. The closer we get to its original concept, the deeper and more voluminous the excavation we have to do. (shrink)

Sangharakshita (1925-2018) was a Buddhist writer and teacher, founder of the Triratna Buddhist Order and Community (previously FWBO). He died very recently (30th Oct 2018). Apart from his practical achievements, Sangharakshita was an original thinker on the adaptation of Buddhism to modern conditions, an autodidact whose intellectual creativity was stimulated by both cross-cultural experience and practical contingency. His thinking is little known or appreciated outside the movement he founded, but over-dominant within it. This means that there is a shortage of (...) balanced critical discussion of his work that finds any middle way between hagiography and dismissal. Sangharakshita has also been an object of controversy in recent years, but his more controversial views and actions need to be seen in proportion to the whole of his thinking. This book surveys Sangharakshita’s most important and original ideas with an eye that combines appreciation and critical awareness in equal measure. It celebrates Sangharakshita’s pioneering syntheses of Buddhist and Western ideas, but warns against the inconsistencies and dogmas that are also found in Sangharakshita’s work – dogmas whose negative practical effects can also be traced. (shrink)

Some Confucian scholars have recently claimed that Confucian political meritocracy is superior to Western democracy. I have great reservations about such a view. . . .

This article proposes a mereological approach to the dao-you relation in the Daodejing. It is claimed here that dao and you can be conceived of as two integrated subregions, defined in terms of rules of composition and their persistence through time. It is shown that dao is an atemporal object (a fourdimensional unrestricted composition), whereas you is a temporal object (a three-dimensional restricted composition). This particular approach can provide a new understanding of essential issues in Daoist metaphysics.

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain (...) in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

Even within religion, the creativity of imagination offers an invaluable defense against the tendencies towards dogma and absolutism. It also provides spaces living and experiencing life in diverse ways. This paper discusses the different facets of creative imagination in religious art and literature forms by comparing Isaac Bashevis Singer’s In My Father’s Court with Wayang shadow theater in Indonesia. I will show that they possess similar features demonstrating a reflection on religious law, creativity and everyday life. In Singer’s work, the (...) synagogue is a theater, and Singer’s father functions in the same way the puppet master, or Dalang. operates in Wayang theater. This allows for the negotiations between religious law and the living community. (shrink)

The imagination—Einbildung—as its German makes clear is the faculty of formation. But this formative activity in various ways through the history of its concept has been intimately related to the concept of common sense, whether understood as the sense that gathers, orders, and makes coherent the various sense, or as the sensibility of the community. This contribution seeks to unfold that history of the concept of the creative or productive imagination while also tracing the parallel history of the concept of (...) common sense (sensus communis) and their relationship that begins with their inception in Aristotle, a connection that has been retained implicitly in one way or another, intentionally or not, at different times—but also often forgotten—in their history and that seems again to manifest with the recent conceptions of the social imaginary. I will trace this history in the Western philosophical tradition while also making use of a couple of Japanese philosophers who take part in this intellectual history. We shall follow the history of the imagination from Aristotle through Kant’s epistemology in his first Critique—when its productive function becomes positively, rather than negatively, evaluated—and on to the post-Kantians of the nineteenth and twentieth centuries. Post-Kantians like Schelling and Heidegger ontologize that productivity of the imagination beyond the epistemic sphere and, in a parallel fashion, broaden its significance beyond the individual and onto the collective. Common sense also has a long and parallel history within the West that involves a variety of meanings starting with the Aristotelian faculty for integrating the various senses (as koinē aisthēsis) that was closely associated with the imagination (phantasia), and ending with two contrasting notions of a communal or social sensibility (as sensus communis)—the vulgar “commonplace” notion of common sense as habituated custom and the healthy sense of common sense as prudential, contextual, ethical judgment. Both senses of common sense together with the faculty of the imagination are found in Kant’s third Critique but the imagination’s creativity expressed in genius comes into tension with the latter communal sense of common sense (Gemeinsinn) that attempts to order and fetter that creativity with the judgment of taste. The contemporary notion of the social imaginary, for example, in Castoriadis, certainly recalls the close connection between the imagination and common sense in Aristotle but also seems to encompass both the vulgar and the healthy senses of common sense along with their tension in Kant. Although Kant wanted to argue for a transcendental basis of common sense as such that would fit with his theory of the imagination from the first Critique, the imagination itself has been broadened in the third Critique, making way for post-Kantian developments, such as in its ontologization, expanding it beyond the merely epistemic as noted above. At the same time this also broadens the significance of the faculty beyond the cognizing mind of the individual and onto the social sphere to unfold what was implicit in Kant’s third Critique. In Japan Miki Kiyoshi develops that ontology of the imagination even though he still affirms its transcendental status. Nonetheless he explicates its formative creativity as involving the human collective producing not only ideal forms for thought but also institutions and technics of human culture. Likewise, Castoriadis understands the creativity of the imagination in socio-collective terms. But in addition, he underscores—in contrast to Miki—its temporal contingency or historicity and non-transcendental status. At the same time, the tension between unbounded creativity and communal responsibility found in Kant’s third Critique—together with the form-formlessness dynamic found in Miki—in a certain sense reappears in Castoriadis’ theory of the social imaginary and the creative imagination. We might say that in general the notion of Gemeinsinn in Kant in that sense provides a bridge between the idea of a creative or productive imagination and the idea of the social imaginary, while harking back to the original relationship between koinē aisthēsis and phantasia in Aristotle. This connection is implicitly assumed, perhaps unintentionally, by many of the relevant thinkers who discuss either concept. It is made explicit in contemporary Japanese philosopher Nakamura Yūjirō’s discussions of common sense, but can also be extracted out of Hannah Arendt’s discussions of the imagination, judgment, and sensus communis. Conceptually the two converge in Castoriadis’ and Ricoeur’s notions of the social imagination/imaginary. I thus plan to trace the parallel history of these two concepts (imagination and common sense). This is a chapter in the book 'Social Imaginaries: Critical Interventions' edited by Suzi Adams and Jeremy Smith. (shrink)

A chapter in the book, Philosophies of Place: An Intercultural Conversation, edited by Peter D. Hershock and Roger T. Ames, and published by University of Hawaii Press. In this chapter I present a phenomenological ontology of place vis-a-vis horizon and also alterity (otherness), discussing related themes in Heidegger, Kitaro Nishida, Shizuteru Ueda, Otto Bollnow, Karl Jaspers, Ed Casey, Günter Figal, Bernhard Waldenfels, and others. Wherever we are we are implaced, delimited in our being-in-the-world constituted by a horizon that implaces us, (...) not only literally but semantically and ontologically. Whether we take place in its semantic sense or as ontological, I underscore its duplicity—taking off from Ueda Shizuteru’s concept of two-fold being-in-the-world—as on the one hand demarcating a realm of determinacy, our ontological finitude or our social imaginary world, and on the other hand through its horizonal nature as pointing to an indeterminacy or exteriority that demarcates or delimits that realm, finitizing us. That latter may be characterized as an excess irreducible to semantic or ontological determination or as a nothing or a-meaning. Hence place with its horizon implies the interface of meaning and a-meaning, nomos and anomy, principles and anarché, in Nishidian terms being and the nothing (mu), in Heideggerian terms unconcealment and concealment or world and earth. Thus the horizon that constitutes place entails both finitude and openness, allowing for alterity and alteration, whereby the determinations within place are never fixed, secure, or guaranteed. In demarcating a place, the horizon always points to a yonder beyond the place, its other. In its very contact with the unassmilable or irreducible, the line of demarcation is itself thus unpredictable in its fluctuations. The place determined within the nothing or the clearing of unconcealment amidst the concealed will thus always be provisional despite any appearance or claims to the contrary. Its determination is indeterminate. (shrink)

The Western idea of religion is of something that one does, aside from what one believes. We separate belief from action. This paper examines the Abrahamic idea of belief and the need for historicity and compares this to the Taoist belief in Lao Tzu and the lack of a need for a historical founder in terms of practice and belief.

We offer a sceptical examination of a thesis recently advanced in a monograph published by Princeton University Press, entitled Greek Buddha: Pyrrho’s Encounter with Early Buddhism in Central Asia. In this dense and probing work, Christopher I. Beckwith, a professor of Central Eurasian studies at Indiana University, Bloomington, argues that Pyrrho of Elis adopted a form of early Buddhism during his years in Bactria and Gandhāra, and that early Pyrrhonism must be understood as a sect of early Buddhism. In making (...) his case Beckwith claims that virtually all scholars of Greek, Indian, and Chinese philosophy have been operating under flawed assumptions and with flawed methodologies, and so have failed to notice obvious and undeniable correspondences between the philosophical views of the Buddha and of Pyrrho. In this study we take Beckwith’s proposal and challenge seriously, and we examine his textual basis and techniques of translation, his methods of examining passages, his construal of problems and his reconstruction of arguments. We find that his presuppositions are contentious and doubtful, his own methods are extremely flawed, and that he draws unreasonable conclusions. Although the result of our study is almost entirely negative, we think it illustrates some important general points about the methodology of comparative philosophy. (shrink)

Comparative philosophy is an important site for the study of non-Western philosophical traditions, but it has long been associated with “East-West” dialogue. Comparative Studies in Asian and Latin American Philosophies shifts this trajectory to focus on cross-cultural conversations across Asia and Latin America. A team of international contributors discuss subjects ranging from Orientalism in early Latin American studies of Asian thought to liberatory politics in today's globalized world. They bring together resources including Latin American feminism, Aztec teachings on ethics, Buddhist (...) critiques of essentialism, and Confucian morality. Chapters address topics such as educational reform, the social practices surrounding breastfeeding, martial arts as political resistance, and the construction of race and identity. Together the essays reflect the philosophical diversity of Asia and Latin America while foregrounding their shared concerns on issues of Eurocentrism and coloniality. By bringing these critical perspectives to bear on the theories and methods of cross-cultural philosophy, Comparative Studies in Asian and Latin American Philosophies offers new insights into the nature and practice of philosophical comparison. (shrink)

Based on Maldonado-Torres’s formulation of the term, we conceive the decolonial turn as a form of liberating and decolonising reason beyond the liberal and Enlightened emancipation of rationality, and beyond the more radical Euro-critiques that have failed to consistently challenge the legacies of Eurocentrism and white male heteronormativity (often Eurocentric critiques of Eurocentrism). We complement Maldonado-Torres’s account of the decolonial turn in philosophy, theory and critique by providing an analysis of the trajectories of academic philosophy and clarifying the relevance of (...) decolonising philosophy and of the decolonial turn for current efforts in transforming philosophy in face of the challenges of social movements such as the Third World Liberation Front and Black Lives Matter in the United States, and Rhodes Must Fall in South Africa and England. After a brief analysis of the trajectory and current status of philosophy as a discipline in the modern Western research university, we provide examples of the decolonial turn and of decolonising philosophy in three areas: the engagement with (1) Asian and (2) Latin American philosophies, and (3) debates in the philosophy of race and gender. (shrink)

This paper is an attempt to localize Herman and Chomsky’s analysis of the commercial media and use this concept to fit in the Philippine media climate. Through the propaganda model, they introduced the five interrelated media filters which made possible the “manufacture of consent.” By consent, Herman and Chomsky meant that the mass communication media can be a powerful tool to manufacture ideology and to influence a wider public to believe in a capitalistic propaganda. Thus, they call their theory the (...) “propaganda model” referring to the capitalist media structure and its underlying political function. Herman and Chomsky’s analysis has been centered upon the US media, however, they also believed that the model is also true in other parts of the world as the media conglomeration is also found all around the globe. In the Philippines, media conglomeration is not an alien concept especially in the presence of a giant media outlet, such as, ABS-CBN. In this essay, the authors claim that the propaganda model is also observed even in the less obvious corporate media in the country, disguised as an independent media entity but like a chameleon, it camouflages into an invisible creature leaving predators without any clue. Hence, the reason to analyze and scrutinize a highly reputable news organization in the country, namely, the Philippine Center for Investigative Journalism (PCIJ) in relation to their portrayal of the Duterte presidency. (shrink)

The recent spectacular progress in assisted reproductive technologies (ARTs) has resulted in new ethical dilemmas. Though women occupy a central role in the reproductive process, within the ART paradigm, the importance accorded to the embryo commonly surpasses that given to the mother. This commentary questions the increasing tendency to position the embryonic subject in an antagonistic relation with the mother. I examine how the mother’s reproductive autonomy is compromised in relation to that of her embryo and argue in favour of (...) doing away with the subject-object dyad between them, particularly in the contexts of surrogacy and abortion. I also engage with the Surrogacy (Regulation) Bill, 2016. A critical discussion of the privacy judgment passed by the Supreme Court of India helps examine how personal autonomy of the body and mind extends to include the reproductive autonomy of women as well. (shrink)

This volume presents the first English translation of the complete set of Confucian classic, Four Books for Women, with extensive commentary by the 17th century literati Wang Xiang, and introductions and annotations by translator Ann A. Pang-White. Written by women for women's education, the Confucian Four Books for Women spanned the 1st to the 16th centuries, and encompass Ban Zhao's Lessons for Women, Song Ruoxin's and Song Ruozhao's Analects for Women, Empress Renxiaowen's Teachings for the Inner Court, and Madame Liu's (...) (Chaste Widow Wang's) Short Records of Models for Women. A female counterpart to the famous Sishu (Four Books) compiled by Zhu Xi, Wang Xiang's Nü sishu provides an invaluable look at the long-standing history and evolution of Chinese women's writing, education, identity, and philosophical discourse, along with their struggles and triumphs, across the millennia and numerous Chinese dynasties. Pang-White's new translation brings the authors of the Four Books for Women to life as real, living people, and illustrates why they wrote and how their work empowered women. This volume reveals the history and evolution of Chinese women's writing, education, identity, and philosophical discourse over a span of 1,600 years. (shrink)

The presence or absence of consciousness is the linchpin of taxonomy for disorders of consciousness (DOCs), as well as a focal point for end-of-life decision making for patients with DOCs. Focus on consciousness in this latter context has been criticized for a number of reasons, including the uncertainty of the diagnostic criteria for consciousness, the irrelevance of some forms of consciousness for determining a patient’s interests, and the ambiguous distinction between consciousness and unconsciousness. As a result, there have been recent (...) suggestions that perhaps consciousness ought not to play the focal role that it does in decision making for persons with DOCs, and that other considerations, such as patient and family values, ought to take center stage. In this article, I take a step back and reexamine the meaning of consciousness in the DOC taxonomy. I propose that, while consciousness in DOC taxonomy is defined as “wakeful awareness,” this definition, while clinically expedient, occasions ethical misunderstanding. Using resources from non-Western philosophy of mind, I argue that the form of consciousness that is ethically relevant in DOCs is intransitive, or pure. I contrast this pure experience with transitive consciousness to highlight why ethical conclusions ought not define consciousness solely as “wakeful awareness,” even if clinical criteria do. (shrink)

Fully in accord with the Aristotelian confidence in things that are probable (even if not really likely to happen in the near future), the essay anticipates an interplanetary critique against geocentric ways of thinking peculiar to most humans on Earth: Japanese, Chinese, English, Germans, Russians, etc. who insist on using expressions like sunset and sunrise and thus heavily offend the feelings of anyone coming from planets that do not enjoy Earth’s proximity to the Sun. As this critique would not be (...) significantly different to what currently is going on in intercultural studies (the central issue of the essay), the essay may be regarded as illuminating the ways to secure a peaceful future of interplanetary relations. (shrink)

This article surveys some of the most influential Buddhist arguments in defense of idealism. It begins by clarifying the central theses under dispute and rationally reconstructs arguments from four major Buddhist figures in defense of some or all of these theses. It engages arguments from Vasubandhu’s Viṃśikā and Triṃśikā; Dignāga’s matching-failure argument in the Ālambanaparīkṣā; the sahopalambhaniyama inference developed by Dharmakīrti; and Xuanzang’s weird but clever logical argument that intrigued philosophers in China and Japan. It aims to clarify what is (...) being argued and motivate these arguments in terms of their presuppositions. These presuppositions range from views about the nature of mind and metaphysics to epistemology and logic. By making this context explicit, this article introduces central ideas in Buddhist philosophy and suggests ways in which they were mobilized in support of an idealist conclusion. (shrink)

A translation and analysis of a short ethical treatise written in Tibet in the late 18th or early 19th century. The Khache Phalu includes references to both Buddhist and Islamic thought in providing ethical and spiritual advice. The analysis gives an overview of the secondary literature in both Tibetan and English that is accessible to non-specialists and defends the claim that many passages are deliberately ambiguous. The translation was done with Tenzin Norbu Nangsal and also includes the full Tibetan text.

In al-Sirr al-Maktūm, a magisterial work on astral magic, the twelfth century Persian philosopher-theologian Fakhr al-Dīn al-Rāzī formulated one of the most sophisticated theories of talismanic action at a distance ever produced in the Islamic world. Al-Rāzī deployed Avicennan psychology to explain how a practitioner’s soul might connect with the celestial spheres, the principles of sublunary change, and ‘blend’ their forces into a talismanic metal idol; then, performing a ritual mimetic of his intended effect, could direct these forces to bring (...) about his objective, from a distance, altering sublunary phenomena in accordance with his will. In constructing this theory, Rāzī drew on the psychologizing Avicennan accounts of thaumaturgy and veridical dreams, foregrounding what was common to both: the internal sense known as the wahm. (shrink)

India has a long, rich, and diverse tradition of philosophical thoughts, spanning some two and a half millennia and encompassing several major religious traditions. India’s democracy can be said to rest on the foundation of religious practice due to the practice of multi-religions and different sects in its continent. Religious practices ties among citizens that generate positive and democratic political outcomes if we see it from the ideals of any religious doctrine as per their written scripture. But in society religious (...) practices (not religious doctrine) do not show equality and usually go against their own religious doctrine as preached in their religious places. It is also evident that religious denomination (Catholic, Hindu, Muslim, Sikh etc.) comes as a barrier when we practice democratic ideals in society and make social situation worst. How these religious practices contribute for a society where we can discuss the ideals of freedom, equality and brotherhood for a Just Society and become mean of interreligious dialogue in multi-religious society? this is a big question to think . The objective of this paper is to study the dimensions of religious practices in Indian society and how these practices can contribute in interreligious dialogue to make atmosphere of peace, understanding and harmony in the society. (shrink)

Name der Zeitschrift: Der Islam Jahrgang: 94 Heft: 2 Seiten: 336-362.

This is the editorial to the special edition of Progress in Biophysics and Molecular Biology on the role engagement with Eastern traditions of thought could play in the advancement of science generally and biology and the science of mind in particular.

Logical Criticism of Buddhist Doctrines is a ‘thematic compilation’ by Avi Sion. It collects in one volume the essays that he has written on this subject over a period of some 15 years after the publication of his first book on Buddhism, Buddhist Illogic. It comprises expositions and empirical and logical critiques of many (though not all) Buddhist doctrines, such as impermanence, interdependence, emptiness, the denial of self or soul. It includes his most recent essay, regarding the five skandhas doctrine.