This book review summarizes and evaluates the book "Transcendence and Non-Naturalism in Early Chinese Thought" by Joshua R. Brown and Alexus McLeod.
The authors argue that early Chinese texts like the Chunqiu fanlu, Xunzi, Laozi, and Zhuangzi can be interpreted through conversations with Western thinkers on transcendence and non-naturalism. They provide analyses of texts like the Dao De Jing to demonstrate concepts of transcendence.
However, the reviewer critiques that the concepts of naturalism, non-naturalism, contrastive transcendence, and non-contrastive transcendence used in the framework are not always clearly defined
Essay 6.1In the late Han period, a sweeping anxiety concer.docxSALU18
Β
Essay 6.1
In the late Han period, a sweeping anxiety concerning the ending of the present cosmic cycle had taken the populous on whole. It was their belief that their world, and universe in general was at the cusp of a great turning point, of which they could not reconcile the current state of being they had become so familiar with. However the in the Purple Texts, Yang Xiβs calculations of time cycles leave many specifics to the speculation of the reader. Such uncertainties led to numerous accounts of the actual string of events leading to the end timeβs narrative. Though the technicalities were contested, the messages in the purple text makes clear Yang Xi sensed the final years of his society were at hand.
The details of this apocalyptic scenario envisioned the destruction of all evil nested in the old world, though also the salvation of those deemed βseed peopleβ in order that they may carry forward from their home to a new heaven and earth. Thusly, this dichotomy of good and evil leveraged oneβs inclination for self-preservation and resonated the core of every disciple. However, it was also known the Purple Texts held such power that one who gained access and devoted themselves to its teachings was thereby saved from the coming ruin. Worldly manifestations enlightenment were discouraged as the Confucian virtues were alleged to only qualify one through transcendence for the lowest places of celestial bureaucracy upon the cycleβs reestablishment. Along these sentiments, people were encouraged to immediately start their own study of the practices endorsed by the Purple Texts so they may make it onto the list of the seed people.
Although message of salvation through the Purple Texts had reached its audience, the population at large still went uneasily about their place among a new earth and heaven. The bureaucratic culture of the Daoist religion had washed their aspirations with expectation and doubt. Disciples sought discern the order or rank they may attain in the renewed earth and heaven. With this sentiment, the Purple Texts outlines what was then known as the βMarks of Transcendenceβ, characterized by the interpretation of bodily details that were ascribed a propensity of greater calling for the person with such physical distinctions. Such a practice closely mirrored the foundations of physiognomy, a practice that drew distinct contention through the Doaist contemporary. However in late the Han period, a corporate culture had overtaken societyβs structure and individualism was looked down upon in order for ritualistic orthodoxy to flourish. Thus the importance of a method to discern the core mettle of a person arose to the consensus of all who held anxieties towards the imposing fate of end times. The βMarks of Transcendenceβ depicted even hidden features of a person, only known to the spirits, characteristics of which communicated a personβs moral character as well as the condition of oneβs book of life in the myriad heavens.
Howev ...
Correspondence and Representation are important 'meta' concepts - yet their incommensurability aspects are revealing 'great and mighty' things which man 'knew not' of.
Incommensurability - correspondence and seeking of truthKeith Scharding
Β
Ethics and the search for truth; bridging the conceptual gap between evolutionary thought and creation theories - presentation of the 'new metaphysics'; quantum computing and nanotechnology plus 'cosmic insights. The correspondence principle and the question of incommensurability with traditional viewpoints are referenced.
Purposes, Means and Convictionsin DaoismA Berlin Symposi.docxmakdul
Β
Purposes, Means and Convictions
in Daoism
A Berlin Symposium
Edited by
Florian C. Reiter
2007
Har r assowit z Y erlag . \fliesbaden
Bibliografi sche Information der Deutschen Nationalbibliothek
Die DJutsche Nationalbibliothek verzeichnet diese Publikation in der Deutschen
Nationalbibliografie; detaillierte bibliografische Daten sind im Internet
iiber http : //dnb.d-nb.de abruf bar.
Bibliographic information published by the Deutsche Nationalbibliothek
The Deutsche Nationalbibliothek lists this publication in the Deutsche
Nationalbibliografie; detailed bibliographic data are available in the internet
at http ://dnb.d-nb.de.
For further information about our publishing program consult our
website http z / / www. harrassowitz-verlag'de
@ Otto Harrassowitz GmbH & Co. KG,
-Wiesbaden2007
il,i, -"rt , including all of its parts, is protected by copyright-
n"u
"r.
beyond the"limits of copyrighi law withoutjhe Permission
.f ,i" publisher is forbidden rnd iubiect to penalty. This applies
parric;larly to reproductions, translations, microfilms and storage
and processing in electronic- systems.
Printed on peimanent/durable pape,r.
Printing
"ttd
bittdittg: Memminger MedienCentrum AG
Printed in Germany
ISSN 0948-9789
ISBN 97 8-3 -447- 05513 -0
C ontents
Foreword VII
I. Historical and Ritual Traditions I
ANoRpes FnLorrelr-pR
General Reflections on Religious Purposes, Means, and Convictions. ................ 3
Tpnny Kr-eenaRN
Daoism in the Third Centurv. 1l
JoHN Lecpnwpy
The Old Lord's Scripture for the Chanting of the Commandments. 29
Lru Yr
Myth and History. The Contribution of Six Dynasties Daoism to the
Formation of the Image of the Heavenly Master Zhang Daoling. 57
Grr Rez
Imperial Efficacy: Debates on Imperial Ritual in Early Medieval China
and the Emergence of Daoist Ritual Schemata 83
II. Varieties of Relisious Activities and Functions......... 111
Tnvroruy BenRprr
Daoism in Action? The Princess-Nuns of the High Tang Period. 113
SrepHsN R. BoTpNKAMP
What Daoist Body?...... 131
Lr GeNc
The Subtlety of Body Divinities and their Fortification. A Discussion of the
Basis for Going beyond Life and Death in the Daoist Philosophy of Life. 151
Fr-oRrex C. Rsnpn
The Management of Nature: Convictions and Means in Daoist Thunder
Magic (Daojiao leifa). 183
I
VI CoNrnNrs
Lr Yuaxcuo
The Development of Daoist Thunder Magic and its Background in the
Southern Song Period. 201
Vor-r<ER Or-lps
Chinese Literati and Daoist Sacred Space. A Nineteenth Century Inscription
in Pujiang County (Sichuan Province) .. 221
WaNc ZoNcvu
The Relationship between Quanzhen Daoism and Local Cults. 231
Abbreviations......... 251
Index 253
List of Contributors........... 257
What Daoist Bodv?
Srp,psEN R. BoTpNKAMP
"Little girls eat eggs quite as much as serpents do, you lcnow," said Alice. "I
don't believe it," said the Pigeon, "bLtt f they do, why then they're a kind of
serpent that's all I can say!"
Lewis Carroll, Alice's Adventure ...
1Forthcoming in Colin Marshall (ed.), Comparative MetaetMargaritoWhitt221
Β
1
Forthcoming in Colin Marshall (ed.), Comparative Metaethics: Neglected Perspectives on the
Foundations of Morality, Routledge. Please cite final published version.
Species and the Good in Anne Conwayβs Metaethics
John Grey
Michigan State University
1. Introduction
Many Neoplatonist thinkers hold that moral facts are, in the first instance, evaluative
facts about states of being rather than deontic facts about actions. At least for a human,
being wise is good; being βthoroughly mixed with the bodyβ is bad (Enneads I.2, 135); being
rational is better than being irrational; and so on. As these examples indicate, such
evaluations are most easily construed in relation to a particular kind or species. What is a
defect in a human may not be a defect in another sort of being. As Plotinus observes,
βlivingβ means different things in different contexts; it is used in one way of plants,
in another of irrational animals, in various ways by things distinguished from each
other by the clarity or dimness of their life; so obviously the same applies to βliving
well.β
(Plotinus, Enneads I.4, 181)
This suggests an account of an important set of evaluative facts, namely those regarding
what states are good or bad (or better or worse) relative to a given species. It is worse for a
human to be blind than to be sighted, but the same does not hold for a deep-sea lobster.
Why? Being sighted is in the nature of human life and not in the nature of deep-sea lobster
life. Moreover, an account along these lines has the advantage of being connected to
ordinary experience. We derive our knowledge of the nature of a species or kind by
observing lots of individual members of that species or kind. Insofar as the facts about what
states are good or bad for an individual follow from what kind of thing it is, our knowledge
of these evaluative facts does not require any special form of perception or intuition.1
It is not all smooth sailing. Neoplatonist authors typically endorse some version of
the βgreat chain of being,β and on such a picture at least some evaluative facts about states
of being are not merely relative to the kind or species of thing that has that state.2 Being
1 Over and above the basic questions about what these evaluative facts are and how we learn
of them, a contemporary metaethicist might also ask what reason there is to think that such
evaluative facts are prior to other sorts of moral facts, such as facts about how we ought to
act. Authors such as Conway do not directly address this question, as far as I can see, so I
pass over it. For an overview of the metaethical issues involved in the relationship between
the evaluative and the deontic, see Michael Smith 2005, 10-21.
2 A clear example of this sort of picture can be found in, e.g., Book III of Marsilio Ficinoβs
Platonic Theology; see Ficino 2001.
2
human is better than being a de ...
Essay 6.1In the late Han period, a sweeping anxiety concer.docxSALU18
Β
Essay 6.1
In the late Han period, a sweeping anxiety concerning the ending of the present cosmic cycle had taken the populous on whole. It was their belief that their world, and universe in general was at the cusp of a great turning point, of which they could not reconcile the current state of being they had become so familiar with. However the in the Purple Texts, Yang Xiβs calculations of time cycles leave many specifics to the speculation of the reader. Such uncertainties led to numerous accounts of the actual string of events leading to the end timeβs narrative. Though the technicalities were contested, the messages in the purple text makes clear Yang Xi sensed the final years of his society were at hand.
The details of this apocalyptic scenario envisioned the destruction of all evil nested in the old world, though also the salvation of those deemed βseed peopleβ in order that they may carry forward from their home to a new heaven and earth. Thusly, this dichotomy of good and evil leveraged oneβs inclination for self-preservation and resonated the core of every disciple. However, it was also known the Purple Texts held such power that one who gained access and devoted themselves to its teachings was thereby saved from the coming ruin. Worldly manifestations enlightenment were discouraged as the Confucian virtues were alleged to only qualify one through transcendence for the lowest places of celestial bureaucracy upon the cycleβs reestablishment. Along these sentiments, people were encouraged to immediately start their own study of the practices endorsed by the Purple Texts so they may make it onto the list of the seed people.
Although message of salvation through the Purple Texts had reached its audience, the population at large still went uneasily about their place among a new earth and heaven. The bureaucratic culture of the Daoist religion had washed their aspirations with expectation and doubt. Disciples sought discern the order or rank they may attain in the renewed earth and heaven. With this sentiment, the Purple Texts outlines what was then known as the βMarks of Transcendenceβ, characterized by the interpretation of bodily details that were ascribed a propensity of greater calling for the person with such physical distinctions. Such a practice closely mirrored the foundations of physiognomy, a practice that drew distinct contention through the Doaist contemporary. However in late the Han period, a corporate culture had overtaken societyβs structure and individualism was looked down upon in order for ritualistic orthodoxy to flourish. Thus the importance of a method to discern the core mettle of a person arose to the consensus of all who held anxieties towards the imposing fate of end times. The βMarks of Transcendenceβ depicted even hidden features of a person, only known to the spirits, characteristics of which communicated a personβs moral character as well as the condition of oneβs book of life in the myriad heavens.
Howev ...
Correspondence and Representation are important 'meta' concepts - yet their incommensurability aspects are revealing 'great and mighty' things which man 'knew not' of.
Incommensurability - correspondence and seeking of truthKeith Scharding
Β
Ethics and the search for truth; bridging the conceptual gap between evolutionary thought and creation theories - presentation of the 'new metaphysics'; quantum computing and nanotechnology plus 'cosmic insights. The correspondence principle and the question of incommensurability with traditional viewpoints are referenced.
Purposes, Means and Convictionsin DaoismA Berlin Symposi.docxmakdul
Β
Purposes, Means and Convictions
in Daoism
A Berlin Symposium
Edited by
Florian C. Reiter
2007
Har r assowit z Y erlag . \fliesbaden
Bibliografi sche Information der Deutschen Nationalbibliothek
Die DJutsche Nationalbibliothek verzeichnet diese Publikation in der Deutschen
Nationalbibliografie; detaillierte bibliografische Daten sind im Internet
iiber http : //dnb.d-nb.de abruf bar.
Bibliographic information published by the Deutsche Nationalbibliothek
The Deutsche Nationalbibliothek lists this publication in the Deutsche
Nationalbibliografie; detailed bibliographic data are available in the internet
at http ://dnb.d-nb.de.
For further information about our publishing program consult our
website http z / / www. harrassowitz-verlag'de
@ Otto Harrassowitz GmbH & Co. KG,
-Wiesbaden2007
il,i, -"rt , including all of its parts, is protected by copyright-
n"u
"r.
beyond the"limits of copyrighi law withoutjhe Permission
.f ,i" publisher is forbidden rnd iubiect to penalty. This applies
parric;larly to reproductions, translations, microfilms and storage
and processing in electronic- systems.
Printed on peimanent/durable pape,r.
Printing
"ttd
bittdittg: Memminger MedienCentrum AG
Printed in Germany
ISSN 0948-9789
ISBN 97 8-3 -447- 05513 -0
C ontents
Foreword VII
I. Historical and Ritual Traditions I
ANoRpes FnLorrelr-pR
General Reflections on Religious Purposes, Means, and Convictions. ................ 3
Tpnny Kr-eenaRN
Daoism in the Third Centurv. 1l
JoHN Lecpnwpy
The Old Lord's Scripture for the Chanting of the Commandments. 29
Lru Yr
Myth and History. The Contribution of Six Dynasties Daoism to the
Formation of the Image of the Heavenly Master Zhang Daoling. 57
Grr Rez
Imperial Efficacy: Debates on Imperial Ritual in Early Medieval China
and the Emergence of Daoist Ritual Schemata 83
II. Varieties of Relisious Activities and Functions......... 111
Tnvroruy BenRprr
Daoism in Action? The Princess-Nuns of the High Tang Period. 113
SrepHsN R. BoTpNKAMP
What Daoist Body?...... 131
Lr GeNc
The Subtlety of Body Divinities and their Fortification. A Discussion of the
Basis for Going beyond Life and Death in the Daoist Philosophy of Life. 151
Fr-oRrex C. Rsnpn
The Management of Nature: Convictions and Means in Daoist Thunder
Magic (Daojiao leifa). 183
I
VI CoNrnNrs
Lr Yuaxcuo
The Development of Daoist Thunder Magic and its Background in the
Southern Song Period. 201
Vor-r<ER Or-lps
Chinese Literati and Daoist Sacred Space. A Nineteenth Century Inscription
in Pujiang County (Sichuan Province) .. 221
WaNc ZoNcvu
The Relationship between Quanzhen Daoism and Local Cults. 231
Abbreviations......... 251
Index 253
List of Contributors........... 257
What Daoist Bodv?
Srp,psEN R. BoTpNKAMP
"Little girls eat eggs quite as much as serpents do, you lcnow," said Alice. "I
don't believe it," said the Pigeon, "bLtt f they do, why then they're a kind of
serpent that's all I can say!"
Lewis Carroll, Alice's Adventure ...
1Forthcoming in Colin Marshall (ed.), Comparative MetaetMargaritoWhitt221
Β
1
Forthcoming in Colin Marshall (ed.), Comparative Metaethics: Neglected Perspectives on the
Foundations of Morality, Routledge. Please cite final published version.
Species and the Good in Anne Conwayβs Metaethics
John Grey
Michigan State University
1. Introduction
Many Neoplatonist thinkers hold that moral facts are, in the first instance, evaluative
facts about states of being rather than deontic facts about actions. At least for a human,
being wise is good; being βthoroughly mixed with the bodyβ is bad (Enneads I.2, 135); being
rational is better than being irrational; and so on. As these examples indicate, such
evaluations are most easily construed in relation to a particular kind or species. What is a
defect in a human may not be a defect in another sort of being. As Plotinus observes,
βlivingβ means different things in different contexts; it is used in one way of plants,
in another of irrational animals, in various ways by things distinguished from each
other by the clarity or dimness of their life; so obviously the same applies to βliving
well.β
(Plotinus, Enneads I.4, 181)
This suggests an account of an important set of evaluative facts, namely those regarding
what states are good or bad (or better or worse) relative to a given species. It is worse for a
human to be blind than to be sighted, but the same does not hold for a deep-sea lobster.
Why? Being sighted is in the nature of human life and not in the nature of deep-sea lobster
life. Moreover, an account along these lines has the advantage of being connected to
ordinary experience. We derive our knowledge of the nature of a species or kind by
observing lots of individual members of that species or kind. Insofar as the facts about what
states are good or bad for an individual follow from what kind of thing it is, our knowledge
of these evaluative facts does not require any special form of perception or intuition.1
It is not all smooth sailing. Neoplatonist authors typically endorse some version of
the βgreat chain of being,β and on such a picture at least some evaluative facts about states
of being are not merely relative to the kind or species of thing that has that state.2 Being
1 Over and above the basic questions about what these evaluative facts are and how we learn
of them, a contemporary metaethicist might also ask what reason there is to think that such
evaluative facts are prior to other sorts of moral facts, such as facts about how we ought to
act. Authors such as Conway do not directly address this question, as far as I can see, so I
pass over it. For an overview of the metaethical issues involved in the relationship between
the evaluative and the deontic, see Michael Smith 2005, 10-21.
2 A clear example of this sort of picture can be found in, e.g., Book III of Marsilio Ficinoβs
Platonic Theology; see Ficino 2001.
2
human is better than being a de ...
E T H I C SFeminist Reconceptualizations in EthicsVIRG.docxmadlynplamondon
Β
E T H I C S
Feminist Reconceptualizations in Ethics
VIRGINIA HELD
WHEN FEMINIST perspectives are brought to bear in ethics, they may at first
suggest topics overlooked or neglected by the philosophical field of inquiry
known as βmoral philosophyβ or βethics.β Such topics include discrimina-
tion against women and justifiable remedies, abortion and reproductive
technologies and the moral problems involved, violence against women, and
many others.
Soon attention may be turned to the moral theory appealed to in any
discussion of ethical problems. And it will be seen that moral theory, like
other philosophical theory, has a long history of gender bias.1 Ethics, like
most of philosophy, has been built on assumptions, and constructed with
concepts, that are by no means gender-neutral.
In comparison with nonfeminist approaches, feminists characteristically
begin with different concerns and give different emphases to the issues we
consider. The significance of shifts such as these can be great; as Lorraine
Code notes, βStarting points and focal points shape the impact of theoretical
discussion.β2 Far from merely providing additional insights that can be in-
corporated into traditional theory, feminist explorations often require radi-
cal transformations of existing fields of inquiry and theory.3 From a feminist
point of view, moral theory, along with almost all theory, will have to be
transformed to take adequate account of the experience of women.
I will begin this essay with a brief examination of how various fundamen-
tal aspects of the history of ethics have not been gender-neutral. I will discuss
three issues where feminist rethinking is transforming moral concepts and
theories. And I will suggest some of the profound implications such rethink-
ing has for the transformation of society.
BIAS IN THE HISTORY OF ETHICS
Consider the ideals embodied in the phrase βthe man of reason.β As Gen-
evieve Lloyd has told the story, what has been taken to characterize the man
of reason may have changed from historical period to historical period, but
in each, the character ideal of the man of reason has been constructed in
conjunction with a rejection of whatever has been taken to be characteristic
of the feminine. βRationality,β Lloyd writes, βhas been conceived as tran-
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EBSCO : eBook Collection (EBSCOhost) - printed on 8/13/2019 7:09 PM via COMMUNITY COLLEGE OF BALTIMORE
COUNTY
AN: 360038 ; Kourany, Janet A..; Philosophy in a Feminist Voice : Critiques and Reconstructions
Account: ns111077.main.eds1
R E C O N C E P T U A L I Z A T I O N S I N E T H I C S 93
scendence of the βfeminine,β and the βfeminineβ itself has been partly consti-
tuted ...
The Skepticism and the Dialectic as Instruments of Apprehension of Knowledge:...QUESTJOURNAL
Β
ABSTRACT: The rationalist aspect of philosophy has in Plato and Descartes two of its main exponents. These are two distant thinkers about twenty centuries in time, but they have several possibilities of theoretical approaches, especially when used as guiding the study of his works the epistemological issues related to the dialectic (platonic) and the logical skepticism (Cartesian). Among these multiple possibilities of understanding of philosophy (and, more precisely, the epistemological perspective) of these philosophers, i will look for in the lines bellow to develop a brief essay regarding the role of dialog and doubt methodical as possibilities of research in epistemological work of these authors that became classics of human knowledge.
Put your Hands on the Plough: And Never Look BackPeter Anyebe
Β
Given a paradigm shift in which there are four, 4 realms of existence that include spirit, soul, mind, and matter rather than the current one, 1 realm that includes only matter; the possibility of causal openness and closure become apparent.
Thus energy exists in all four, 4 realms, but in different forms, to describe an open system that allows the free movement of energy between the realms.
In the spirit it is an idea, in the mind it is objectivity, in matter it is procedure, and in the soul, power.
But the system is also closed, to the extent that it obeys reciprocity, continuity, and conservation, for maturity.
Plato (428/427 or 424/423β348/347 BCE) was a philosopher, as well as mathematician, in Classical Greece. He is considered an essential figure in the development of philosophy, especially the Western tradition, and he founded the Academy in Athens, the first institution of higher learning in the Western world. Along with his teacher Socrates and his most famous student, Aristotle, Plato laid the foundations of Western philosophy and science (Encyclopaedia Britannica, 2002). Alfred North Whitehead once noted: "the safest general characterization of the European philosophical tradition is that it consists of a series of footnotes to Plato" (Whitehead, 1978).
Plato's dialogues have been used to teach a range of subjects, including philosophy, logic, ethics, rhetoric, religion and mathematics. His lasting themes include Platonic love, the theory of forms, the five regimes, and innate knowledge, among others. His theory of forms launched a unique perspective on abstract objects, and led to a school of thought called Platonism. Plato's writings have been published in several fashions; this has led to several conventions regarding the naming and referencing of Plato's texts (Irwin, 2011).
E T H I C SFeminist Reconceptualizations in EthicsVIRG.docxmadlynplamondon
Β
E T H I C S
Feminist Reconceptualizations in Ethics
VIRGINIA HELD
WHEN FEMINIST perspectives are brought to bear in ethics, they may at first
suggest topics overlooked or neglected by the philosophical field of inquiry
known as βmoral philosophyβ or βethics.β Such topics include discrimina-
tion against women and justifiable remedies, abortion and reproductive
technologies and the moral problems involved, violence against women, and
many others.
Soon attention may be turned to the moral theory appealed to in any
discussion of ethical problems. And it will be seen that moral theory, like
other philosophical theory, has a long history of gender bias.1 Ethics, like
most of philosophy, has been built on assumptions, and constructed with
concepts, that are by no means gender-neutral.
In comparison with nonfeminist approaches, feminists characteristically
begin with different concerns and give different emphases to the issues we
consider. The significance of shifts such as these can be great; as Lorraine
Code notes, βStarting points and focal points shape the impact of theoretical
discussion.β2 Far from merely providing additional insights that can be in-
corporated into traditional theory, feminist explorations often require radi-
cal transformations of existing fields of inquiry and theory.3 From a feminist
point of view, moral theory, along with almost all theory, will have to be
transformed to take adequate account of the experience of women.
I will begin this essay with a brief examination of how various fundamen-
tal aspects of the history of ethics have not been gender-neutral. I will discuss
three issues where feminist rethinking is transforming moral concepts and
theories. And I will suggest some of the profound implications such rethink-
ing has for the transformation of society.
BIAS IN THE HISTORY OF ETHICS
Consider the ideals embodied in the phrase βthe man of reason.β As Gen-
evieve Lloyd has told the story, what has been taken to characterize the man
of reason may have changed from historical period to historical period, but
in each, the character ideal of the man of reason has been constructed in
conjunction with a rejection of whatever has been taken to be characteristic
of the feminine. βRationality,β Lloyd writes, βhas been conceived as tran-
Co
py
ri
gh
t
@
19
98
.
Pr
in
ce
to
n
Un
iv
er
si
ty
P
re
ss
.
Al
l
ri
gh
ts
r
es
er
ve
d.
M
ay
n
ot
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e
re
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od
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i
n
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rm
w
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.S
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EBSCO : eBook Collection (EBSCOhost) - printed on 8/13/2019 7:09 PM via COMMUNITY COLLEGE OF BALTIMORE
COUNTY
AN: 360038 ; Kourany, Janet A..; Philosophy in a Feminist Voice : Critiques and Reconstructions
Account: ns111077.main.eds1
R E C O N C E P T U A L I Z A T I O N S I N E T H I C S 93
scendence of the βfeminine,β and the βfeminineβ itself has been partly consti-
tuted ...
The Skepticism and the Dialectic as Instruments of Apprehension of Knowledge:...QUESTJOURNAL
Β
ABSTRACT: The rationalist aspect of philosophy has in Plato and Descartes two of its main exponents. These are two distant thinkers about twenty centuries in time, but they have several possibilities of theoretical approaches, especially when used as guiding the study of his works the epistemological issues related to the dialectic (platonic) and the logical skepticism (Cartesian). Among these multiple possibilities of understanding of philosophy (and, more precisely, the epistemological perspective) of these philosophers, i will look for in the lines bellow to develop a brief essay regarding the role of dialog and doubt methodical as possibilities of research in epistemological work of these authors that became classics of human knowledge.
Put your Hands on the Plough: And Never Look BackPeter Anyebe
Β
Given a paradigm shift in which there are four, 4 realms of existence that include spirit, soul, mind, and matter rather than the current one, 1 realm that includes only matter; the possibility of causal openness and closure become apparent.
Thus energy exists in all four, 4 realms, but in different forms, to describe an open system that allows the free movement of energy between the realms.
In the spirit it is an idea, in the mind it is objectivity, in matter it is procedure, and in the soul, power.
But the system is also closed, to the extent that it obeys reciprocity, continuity, and conservation, for maturity.
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A Review Of Transcendence And Non-Naturalism In Early Chinese Thought
1. N eDa ePhil hicalRe ie
T a ce de ce a d N -Na ali i Ea l Chi e e Th gh
J a R. B a d A e McLe d, T an cendence and N n-
Na ali m in Ea l Chine e Th gh , B b , 2021,
245 ., $115.00 ( b ), ISBN 9781350082533.
Re ie ed b Bin Song, Washington College
2021.03.01
To paraphrase Kant's ords on enlightenment, I propo nd that on the
topic of transcendence and non-nat ralism in Chinese and comparati e
philosoph , altho gh e do not ha e a reckoned book et, e finall ha e
a book of reckoning.
Josh a R. Bro n and Ale s McLeod discern t o major reasons h
scholars ass me there is no rob st idea of transcendence, and hence, take
nat ralism as an ine itable lens for interpreting earl Chinese tho ght:
Firstl , some of these scholars o ld like to find in earl Chinese tho ght
something that is different from the West, mainl from Christianit .
Secondl , some of them o ld like to find in earl Chinese tho ght something that looks the same as the West, i .,
the same as the scientific and anal tic mindset pre alent in Western academia since earl modern E rope.
Regardless, one common ass mption has been taken b these apparentl contrasting approaches: All these scholars
take hat is p rported to be the West as a fi ed and pre-established standard, and then read earl Chinese tho ght
2. against it. While doing so, the ha e o erlooked other hermene tical possibilities, firstl , that earl Chinese tho ght
ma impl more than hat comparisons ia a set standard can tell. Secondl , the pre-established standard ma itself
not be adeq ate to the rich di ersit and potentialit of Western tho ght. Therefore, hat Bro n and McLeod tr to
accomplish in this book is to pro e there are a n mber of te ts of earl Chinese tho ght (s ch as the Ch nqi fanl
(CQFL), X n i, Lao i, Zh ang i, Mo i, etc.) hich can be interpreted fr itf ll b means of a con ersation ith
Western thinkers rich on transcendence and non-nat ralism, s ch as Plotin s, Thomas Aq inas, Pse do-Dion si s,
etc. As a conseq ence, Bro n and McLeod also rge the field of Chinese and comparati e philosoph to pass the
domination of hether or not q estions concerning transcendence, and instead to ask more interesting q estions
s ch as hat these concepts ere like in earl China, hat roles the pla ed in both partic lar s stems and broader
s aths of the intellect al tradition, and in hat a s earl Chinese nderstandings of these concepts compare ith
those of other traditions. (193)
I celebrate that, beca se of their sophisticated anal ses of so man earl Chinese te ts, Bro n and McLeod ha e
accomplished their goal. One good e ample of this is ho the arg e the transcendence of the Dao in perhaps still the
most ell-kno n ancient Chinese cosmolog to the West, i ., Lao i's Dao De Jing. The te t is freq entl taken b
scholars s ch as Roger Ames and Francois J llien as the e idence par e cellence that classical Chinese tho ght lacks
the Western idea of hierarchical transcendence, since the Dao is interpreted b these scholars as a hidden force hich
nfolds ithin a single plane of being. In comparison, the Western conception of transcendence normall implies a
s preme being on a s perior plane of being hich contrasts ith the inferior ones. Ho e er, Bro n and McLeod
arg e: Concepts of transcendence are meant to capt re the idea that there are different orders of e istence, some of
hich are o tside of or in important a s not s bject to the states and conditions of the orders of e istence and the
rest of the sensible orld are s bject to. (185) The also belie e that there are good reasons for interpreting Lao i's
Dao as indicating s ch a different order of e istence. For instance, Dao is described b the initial chapter of Dao De
Jing as constant (β«)ΧΆβ¬, and therefore, altho gh the Dao is s rel a principle immanent to the process of gro th and
deca of orldl phenomena, e need to admit that the process of gro th and deca is not itself s bject to the
process of gro th and deca . (151) B the same token, the change of orld phenomena is concept ali ed b the Dao
De Jing as being ca sed b the interaction bet een the in and ang aspects of the Dao. Ho e er, in and ang are
ho Dao maintains the generation of the phenomenal orld, b t the process does not ork in re erse. (152) In
[1]
3. other ords, as ca sing the in- ang change of the phenomenal orld, the Dao itself cannot be changed b in and
ang in the same a things in the orld are changed. All these anal ses b Bro n and McLeod demonstrate that
Lao i's Dao indicates significant traits of transcendence, e en if these traits ma not belong to the hierarchical,
contrasti e t pe of transcendence against hich Ames and J llien read Lao i.
Altho gh the goal of the book has been accomplished, not all of the concrete interpretations of selected earl Chinese
te ts are con incing. This is mainl beca se the fi e ke concepts of the frame ork emplo ed b Bro n and McLeod
for the interpretations -- nat ralism, non-nat ralism, contrasti e transcendence, non-contrasti e transcendence, and
non-transcendence -- are either not clearl defined, or hile being clearl defined, not consistentl applied in the
co rse of interpretation. For instance, after in estigating the ambig o s connotations of nat ralism in
contemporar philosophical scholarship, Bro n and McLeod concl de b treating nat ralism more as an affiliation
claim than as a marker of a s bstanti e philosophical position, and hence define nat ralism as a commitment to
standing ith the sciences, to adopting ie s and constr cting s stems that are respectable from the point of ie of
the ph sical sciences and their practitioners, or at least do not directl oppose them. (22) In tandem ith this
treatment of nat ralism, the also define contrasti e transcendence ia a q ote of Kathr n Tanner's theological
ork: In contrasti e theories of transcendence, di init and the rest of the orld taken as hole are ie ed as
logical contraries ithin a single spectr m: this forces an a priori separation of the t o. (35) A non-contrasti e
transcendence of the di init o ld nderlie the entire spectr m of all beings in the orld, and th s o ld impl
that di ine in ol ement ith the orld need be neither partial, nor mediate, nor simpl formati e: if di init is not
characteri ed b contrast ith an sort of being, it ma be the immediate so rce of being of e er sort. (36) In other
ords, a contrasti e transcendence characteri es ltimate realit as a s preme being hich stands alongside orldl
beings and imposes an imperial order of e istence pon the de fac o e istence of those beings. Ho e er, a non-
contrasti e transcendence e plains the origin of the being of the orld. While being itself is ltimatel nkno able
and ineffable, s ch a gro nd of being does not dictate hat the orld is apart from the e isting empirical order of the
orld. Instead, the empirical order of the orld o ld be the onl means b hich h mans can kno s ch an
ltimate gro nd.
4. Among all the three mentioned concepts, nat ralism has not been clearl defined, altho gh Bro n and McLeod ma
ha e good reasons not to do so. Ho e er, according to the presented concept al frame ork, e en ision there co ld
be a serio s philosophical endea or to constr ct a orld ie hich is both transcendent in a non-contrasti e mode
and nat ralistic in the sense that hat the orld ie presents is compatible ith modern ph sical sciences. This also
means that hen e discern rob st themes of transcendence in earl Chinese te ts, e cannot infer ip o fac o that
the are non-nat ralistic. Ho e er, the core commitment of a philosoph cannot be both contrasti el transcendent
and nat ralistic at the same time. Unfort natel , I find that Bro n and McLeod freq entl combine these logicall
inconsistent concepts to interpret selected earl Chinese te ts. For instance, hile anal ing CQFL, the concl de:
in the cosmolog of the CQFL, ian is nderstood in terms go erned b contrasti e transcendence b t the te t
concomitantl embraces hat are apparentl both nat ralistic and transcendental aspects of ian. (81) If Bro n and
McLeod ere correct, the tho ght of CQFL o ld be incoherent since it is interpreted b them as ad ocating both the
contrasti e transcendence of ian, hich impinges on the de fac o order of the empirical orld, and the nat ralism of
ian. The concl sion is s rel orth debating. Similarl , hile anal ing the X n i, Bro n and McLeod sa ,
e think it is fair and acc rate to interpret the Tianl n as defending some aspects of ian's transcendence . . .
Conseq entl , far from seeing X n i as a poor nat ralist, e think it is better to interpret him as a er niq e
and interesting non-nat ralist, hose conception of ian sho ld be placed in con ersation ith other non-
nat ralist conceptions of the orld and the di ine. (113)
Readers o ld onder h X n i cannot be sim ltaneo sl transcendent and nat ralistic, since this is a reasonable
combination according to the adopted frame ork.
While remaining s mpathetic ith their o erall goal of the book, in the remaining part of this re ie I ill tr to
perfect Bro n and McLeod's concept al frame ork so as to pa e a a for f t re scholars to more consistentl and
contin all f rnish no el and legitimate readings of the addressed earl Chinese te ts. The aforementioned fi e
concepts can be refined as follo s, and s ch a refinement o ld s rel s cc mb to f rther critiq e.
I agree ith Bro n and McLeod that nat ralism is a name of affiliation hich speaks to one's commitment to the
concept of nat re fashioned b modern ph sical sciences. Ho e er, as indicated b historians and philosophers of
science s ch as Karl Popper, Imre Lakatos, and Geoffre Llo d, this name of affiliation also designates a marker of a
5. s bstanti e philosophical position on nat re, hich is predicated on the follo ing t o claims: Firstl , there is a set
of orders hich operates pon the totalit of e isting realities in the ni erse, and these orders can be disco ered in
the form of la s of nat re ia a bottom- p method of empirical obser ation and h man reasoning. Whether these
orders come from a deeper realm of being remains ndefined b this concept of nat re. Secondl , the set of orders is
stable in the sense that these orders remain ninfl enced b npredictable metaph sical entities, s ch as so ls,
spirits and other magical forces hich ma also e ist among the realities of the obser ed orld, and hence the
disco ered la s of nat re are testable, falsifiable, and impro able so that the kno ledge of nat re can progress on the
basis of acc m lati e h man endea ors ithin scientific comm nities. Still, hether these npredictable
metaph sical entities e ist and hether the come from another realm of being remain nans ered b this concept
of nat re. In a ord, nat ralism o ld refer to a orld ie hich either affirms or remains compatible ith the t o
conditional claims: the order of the e isting orld can be disco ered empiricall ia h man reason, and the order is
recogni ed as being stable in a certain degree so that deri ed la s of nat re remain debatable. According to this re-
definition of nat ralism, the so-called nat ralistic transition detected b Bro n and McLeod in earl Han te ts
cannot be assessed as strictl nat ralistic, since as admitted b Bro n and McLeod (84 and 92), the correlati e
cosmolog of earl Han te ts enchants the orld. S ch an enchantment makes the orld so f ll of omens, signs, and
m sterio s resonances among apparentl nrelated things that, as pointed o t b Joseph Needham, the theories
that are sed b earl Han thinkers to e plain the orldl phenomena, s ch as the one of in- ang ital energ and
fi e phases, cannot be seen as la s of nat re in the strict sense of modern ph sical sciences.
Non-nat ralism o ld be a ie of nat re that denies the alidit of either of the t o conditional claims hich
nat ralism as defined makes. This e plains f rther h an enchanted orld ie of earl Han cannot be seen as f ll
nat ralistic, since it complies ith part of the first condition of nat ralism, b t is not compatible ith the second.
A ie of non-transcendence o ld affirm that the totalit of e isting realities in the ni erse has no origin other
than themsel es. I also agree ith Bro n and Ale s's conceptions of contrasti e and non-contrasti e transcendence,
and o ld f rthermore indicate that this distinction is essentiall the same as the one b hich Pa l Tillich
disting ishes God as a s preme being from the gro nd of being. Conseq entl , a ie of transcendence o ld
[2]
6. a er that the totalit of e isting realities in the ni erse cannot e plain the origin of themsel es, and th s need
another realm of being for s ch an e planation, regardless of hether this original realm of being is contrasti e or
not.
According to this refined concept al frame ork, e can en ision m ltiple possibilities of combination and be better
positioned to interpret ar ing philosophies. For instance, both nat ralism and non-nat ralism can be non-
transcendent. A non-transcendent nat ralism o ld impl the self-s fficienc of the scientificall percei ed orld to
e plain itself, hereas a non-transcendent non-nat ralism o ld present an enchanted orld not s per ised b a
s preme deit , s ch as the one hich ma be en isioned b astrolog , alchem or other so-called pse do-sciences.
F rthermore, a nat ralism co ld be non-contrasti el transcendent. This o ld be the case hen hat a thing is gets
e plained b the de fac o relationship among things, hereas here a thing comes from gets e plained b another
realm of being hich does not impinge pon the empirical order of the e isting orld. Ho e er, nat ralism cannot
be contrasti el transcendent nless the order implied b the di ine realm of being remains compatible ith the
empirical order of the e isting orld. We cannot find an eas e ample of s ch a compatibilit partic larl in the
Abrahamic religions, since the idea of a s preme God normall implies a di ine plan hich is concei ed b God e en
prior to the e istence of the orld. Moreo er, a non-nat ralism co ld be either non-contrasti el transcendent, hen
an enchanted orld is said to deri e from an ltimatel ineffable God, or contrasti el transcendent, hen the
enchanted orld is tho ght of as being gro nded ithin s ch a di ine origin.
If e emplo this refined concept al frame ork to interpret earl Chinese tho ght, e'll garner ne insights. For
instance, CQFL o ld present a non-nat ralistic ie of the enchanted orld ith a contrasti el transcendent Tian,
hich go erns the orld pro identiall . Lao i's Dao De Jing presents a nat ralistic Daoist ie of nat re ith a non-
contrasti e transcendence, b t s ch a ie does not prioriti e the role of h man beings in reali ing the cosmic Dao in
the h man orld. Ho e er, the Xici (the Appended Te of the Cla ic of Change) presents a nat ralistic R ist
(Conf cian) ie of nat re ith a non-contrasti e transcendence, hich does prioriti e the role of h manit in
reali ing the h mane manifestation of the cosmic Dao. Moreo er, the X n i presents a mainl nat ralistic R ist ie
of nat re ith a mainl non-transcendent ie of Tian, beca se altho gh Tian is still treated as being the
e ol tionar origin of e isting things in the ni erse, h mans are enco raged b X n i to tili e Tian to ser e the
7. flo rishing of h man societ and, hence, to strip Tian of its di ine depth. The ie of Mo i o ld be both non-
nat ralistic and contrasti el transcendent, since the te t ad ocates both the e istence of ghosts and the s preme
stat s of Tian as a pro idential deit .
I o ld not claim that the refined frame ork is he right a to interpret earl Chinese tho ght. Ho e er,
conc rring ith Bro n and McLeod's rge to ask more interesting q estions of Chinese and comparati e philosoph
concerning transcendence, I do think e need more refined comparati e categories to treat both Western and non-
Western tho ght ith more respect, n ances, and no elties.
REFERENCES
Song, Bin (2020). A re ie of Apopha ic Pa h from E rope o China: Region i ho Border , b William Franke
(State Uni ersit of Ne York Press, 2018). Jo rnal of he American Academ of Religion, Vol me 88, Iss e 1
(2020): 278-281.
Needham, Joseph (1956). Science and Ci ili a ion in China, Vol. II (Cambridge Uni ersit Press).
For details of Ames's and J llien's interpretations of the Daoist metaph sics in the Dao De Jing, please refer to
Song 2020.
Needham 1956: 290.
[1]
[2]
8. N e Da e Phil hical Re ie
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