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1

Neo-Aristotelian Confucianism? Applicability of virtue ethics in early Confucian studies

100%
Silius V.
International Journal of Area Studies
|
2013
|
vol. 8
|
issue 1
70-89
EN
Since the 80’s of the last century a trend has emerged in the English language literature on Chinese thought that suggests reading early Confucian texts as a form of virtue ethics. However, Alasdair MacIntyre has presented early Confucian and Aristotle’s thoughts as incommensurable thought systems and doubted that notions and statements of one incommensurable thought system can be adequately expressed and addressed within the framework of another. This article discusses MacIntyre’s position and two strategies - employed by the proponents of virtue ethics interpretation of early Confucian texts - of meeting MacIntyre’s challenge. The article attempts to show that none of the responses were successful, thus leaving the quest for the most adequate philosophical framework to interpret early Confucian ethical thought open.
2

Challenges of Climate Change from an Intercultural Perspective

88%
Vareikis Z. i.
Dialogue and Universalism
|
2022
|
issue 2
211-218
EN
The paper proposes a comparative intercultural approach to the climate change. The author bases on the cases of Chinese Daoism and Norbert Bolz’s philosophy to present his personal general viewpoint. The today greatest challenge is the recovery after the Covid-19 pandemic by getting rid of the financial burden and by introducing individual economical solutions to each country as well as accepting international conventions on the reduction of climate change results. According to the author of the article, the increasing consequences of the climate change liven up international business and indifferent politicians to make positive decisions concerning it.
3
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“Terrestrial Identity” as Grounded Relationality: A Comparative Study of Contemporary Chinese and Hawaiian Sources

75%
Morrow S.
ARGUMENT: Biannual Philosophical Journal
|
2018
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vol. 8
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issue 2
EN
In this essay, I discuss a potential nexus for comparison between Hawaiian and Chinese philosophies grounded in what I call “terrestrial identity”. I bring Fei Xiaotong’s (1910–2005) description of the formation of social identity in China, which is historically agrarian and inalienably place-based, to meet contemporary Hawaiian philosophical perspectives of personal responsibility (kuleana), genealogical (moʻokūʻauhau) consciousness, and “seascape epistemology” (Ingersoll, 2016) to flesh out a new theory of relationality, one that includes the ontological, historical, and ethical relationship of humans to the land on which they orient themselves and that defines the circumstances of their lives. The concept of terrestrial identity is inclusive in terms of types of relational entities, accommodating place, space, and memory into a comprehensive social ontology. It also opens onto discussions of contemporary social problems in a way that centres place and contextuality. I will conclude this essay with such a discussion, regarding homelessness among Kānaka Maoli (Native Hawaiians).
4

The Concepts of Responsibility and Sympathy in Thomas Kasulis Comparative Philosophy

75%
Vareikis Z. i.
Dialogue and Universalism
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2023
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issue 3
115-130
EN
The author of the article explores the views of Lithuanian–American thinker Thomas Kasulis on the interaction between emotions and ethical principles. This interaction is revealed in the contexts of the concepts of intimacy and integrity analysed by the philosopher. Intimacy is perceived as a framework of sociocultural structures of society, which determine the behavioural patterns and choices of individuals. In the ethical sphere, Kasulis attributes responsibility to integrity, which he links in his comparative analysis to Western and Eastern philosophies. Another philosophical concept, namely intimacy, is associated by the philosopher with relationships between people and values revealed in them. In communication, values are expressed not only through language but also through emotions. Kasulis particularly emphasizes sympathy, which is inherent in the cultural orientation of intimacy. For this reason, the article also analyses the nature of sympathy and its relationship to love, compassion, favour and trust. The article is based on the assumption that in the hermeneutics of the texts of comparative philosophy, it is possible to find both differences and similarities in the ideas of heterogeneous civilisations, and that the emotional-value vision emerging in these contexts makes it possible to look differently at cultural phenomena that appear in everyday life.
5
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Kant and Confucius: On moral decision-making

75%
Świątczak-Borowy M.
Studies in Global Ethics and Global Education
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2018
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vol. 10
72-91
EN
The aim of this paper is to determine the patterns of moral decision-making in Kantian and Confucian thought and to assess the necessary preconditions of moral behavior for Kant and Confucius respectively. This paper focuses on comparing the way Kant is structuring constitutive elements of moral decision-making, such as will, reason, or moral autonomy to the way Confucius is structuring the relationship between elements such as duty, commands of Tian, or social relations.
6

In Search of Culturally-Informed Universalism: A Brief Recapitulation of the Early Stages of the Honolulu Movement of Comparative Philosophy

63%
Stepukonis A.
Dialogue and Universalism
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2020
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issue 3
43-53
EN
Humanity is moving towards a new world order, a “meta-civilization” with common values, processes, and organization, where cultural, national, and religious conflicts based on cultural differences are so easy to ignite and difficult to put out. In a world like this it is necessary to trace the origins of such differences (similarities as well), and study the conditions of their appearance. It is important to raise the awareness of the representatives of diverse civilizations and to encourage them to look for common grounds to foster intercultural understanding. With regard to the newly emerging world, philosophers do not keep aloof, they do rise from their cozy armchairs and confront the factual world where it is most problematic. “Innovative” ideas put forward today by the experts of international relations who emphasize the role of different civilizations in the global world, in fact were generated by the Honolulu movement of comparative philosophy much earlier. The members of the movement were already aware of the vital need to bring together foreign, often conflicting, civilizations and search for common intellectual footage between them. As a response to the problem they proposed the idea of a “world philosophy.” The article presents a typology of six distinguishable meanings of a “world philosophy” that were developed and circulated by the Honolulu movement of comparative philosophy, with a brief critique of each meaning.
7

The Topos of Mu and the Predicative Self

63%
Callicott B.
Dialogue and Universalism
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2023
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issue 2
9-35
EN
Terminologically, the “topos of mu” and the “predicative self” originated in the Kyoto School and are traceable to the work of its founder NISHIDA Kitarō. The full phrase was coined by NAKAMURA Yūjirō. Conceptually, the topos of mu or place of nothingness is Nishida’s development of the Buddhist notion of anatta or no self and radiating out from that locus of emptiness is a self constituted by its predicates or the things to which it is connected by an existential copula. Deeply ingrained in Western languages, metaphysics, and religion is the subjective self, in both the linguistic and psychological senses of “subjective.” That Buddhism, as reworked by the Kyota School, or Daoism, or any other non-Western tradition of thought, will catch on in the West was a puerile fantasy of some members of the first generation of environmental philosophers. There is a good chance, however, that the Western worldview may evolve toward a similar conception of the self—as ecological, relational, or systems thinking becomes ever more ingrained. We in the West may come to understand that we are constituted by our social and environmental relationships, in which we are deeply embedded and on which we are utterly dependent, such that world care is the essence of self-help.
8

Integrative Dialogue as a Path to Universalism: The Case of Buber and Zhuangzi

51%
Allinson R. E.
Dialogue and Universalism
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2016
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issue 4
87-104
EN
I argue that it is through an integrative dialogue based on the Ijing (Book of Chang-es) model of cooperative and cyclical change rather than a Marxist or neo-Marxist dia-lectical model of change based upon the Hegelian model of conflict and replacement that promises the greatest possibility of peaceful coexistence.1 As a case study of a dia-logue between civilizations, I utilize both a mythical and an historical encounter betwe-en Martin Buber, representing the West, and Zhuangzi, representing the East. I show that despite the vast temporal, historic, linguistic and cultural differences, that the dialo-gue between Zhuangzi and Buber is complementary and not adversarial.
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