|
Item
|
Title
|
Author
|
|
1
|
The Variation of the Forms of Pre-Qin Confucian Texts
and the Development of the Discourses on the “Way of
Confucianism”
From the perspective of the history of
thought, the article examines the variation of the forms
of pre-Qin Confucian texts and grasps how different
generations of pre-Qin Confucians responded to the
situations of their times and put forward innovative
discourses on the “way of Confucianism.” The “way of
Confucianism” refers to the ways of self-cultivation and
politics that Confucians comprehended during their
intensive study of the learning of gentlemen and
foregrounds the principles behind their actual political
engagments. With the chronological development of
Confucianism, Confucian texts were presented in various
forms in the pre-Qin period. The initial texts featuring
“Confucius says” of the early post-Confucius period were
first, the texts by Menzi featuring “Mengzi says”
appeared later, and the texts by Xunzi featuring
thematic arguments came last. These three text forms,
having dissimilar Confucian self-positions and “way of
Confucianism” discourses, reflect pre-Qin Confucians’
multi-faceted thinking on the topic of political ethics.
The pre-Qin Confucian “way of Confucianism” discourses
evolved with contemporary political developments and
allowed Confucianism to exert significant political
influence in the Warring States period.
|
Wu, Zhen-xun
|
|
2
|
Zhuzi Philosophy in Vietnam: Case Study on the Shu Jing
Yan Yi by Li Guidun
This article traces the historical
development of Zhuzi philosophy in Vietnam with a focus on
Li Guidun, a vital Vietnamese Zhuzi scholar. By analyzing
Li Guidun’s Shujing Yanyi, the article examines how
Shujing Yanyi has inherited and developed Zhuzi’s ideas in
conjunction with the Vietnamese culture. Certain parts of
Li Guidun’s integrations of Zhuzi in Vietnam seem to
diverge from Zhuzi’s original philosophy. While this
offers fresh insights into the conventional study of
Zuzhi, further comparative study of China and Vietnam is
required to map out the comprehensive influence of Chinese
Classics in the Vietnamese culture.
|
Tsao, Mei-hsiu
|
|
3
|
Huang Zongxi's Thoughts on Confucian Classics in
Menzi Shi Shuo and its Academic Significance
Discourses on the academic thoughts of the
early Qing Dynasty would certainly refer to Huang Zongxi
(Li-Zhou), the grand master of the Qing academic circle.
Huang Zongxi's writings features rich and diverse
intellectualities. Menzi Shi Shuo, written in
Li-Zhou’s later years to epitomize his own interpretive
philosophy on Confucian Classics, proposes that Dao can
be clarified with history and, in turn, the Classics can
be taught in accordance with Dao. This article aims to
explore the following issues: First, how Li-Zhou
demonstrates his viewpoints on Dao through the
ideological content of Menzi, which forms the
basis for him to weigh the Confucian Classics and to
explain the history of the three generations. Second,
how Li-Zhou’s idea that “act itself is where morality
exists” and “Confucian Classics are moral history” both
seem to develop from Liu Jishan's philosophy. Third, how
Li-Zhou’s “Confucian Classics and moral history are
unified” juggles between Wang Yangming’s “the Five
Classics are also history” and Zhang Shizhai’s “the Six
Classics are all history.”
|
Yang, Pei-chun
|
|
4
|
On Pritchard’s Responses to the Basis Problem
In
recent discussions in epistemology, Pritchard defends
epistemological disjunctivism of perceptual
knowledge (ED). Specifically, one of the crucial theses of
ED is that seeing that p is a kind of rational
support for knowing that p. On the other hand,
Williamson and Cassam, among others, advocate the
entailment thesis: seeing that p is a specific way
of knowing that p. If
the entailment thesis were true, the kind of
rational support ED proposes would be self-supporting, and
ED would thereby be unsatisfactory. This problem with ED
is called the basis problem. In order to defend ED,
Pritchard rejects the entailment thesis. He argues that
seeing that p is not a specific way of knowing that
p; instead, seeing that p is just being in
an objectively epistemically good position to know that
p. This thesis is called the
objectively epistemically good scenario thesis
(OGT). Nevertheless, Ghijsen argues against Pritchard for
two reasons. Firstly, the case Pritchard deploys for
supporting OGT is not convincing. Secondly, there are
counter examples to OGT. In this article, we argue that
Ghijsen’s criticisms stem from an inappropriate
understanding of Pritchard’s account, and that his
objections are therefore untenable.
|
Kwok, Chung-him & Hsiao,
Ming-yuan
|
|
5
|
Does Comparative Understanding Entail Non-Comparative
Understanding?
When arguing against reductionism about understanding,
Lewis Ross indicates a rather weak criterion for
non-comparative understanding: if A1 understands X better
than A2 does, then A1 understands X. In this paper, two
counterexamples to Ross’s criterion are constructed on the
ideas that understanding requires cognitive achievement
and that understanding is factive, respectively.
|
Lee, Kok Yong & Yin, Chih-yun
|
|
