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Review Of Li, The Confucian Philosophy Of Harmony, Stephen C. Angle
Review Of Li, The Confucian Philosophy Of Harmony, Stephen C. Angle
Stephen C. Angle
The core argument of Chengyang Li’s new book is that harmony—understood in particular through the categories of “deep harmony” and “creative tension”—is the central idea of classical Confucianism. Part I contains five chapters that collectively explore the “philosophical concept” of harmony; the five chapters in Part II examine “harmony in practice” by looking at the ways that harmony structures Confucian thinking about person, family, society, world, and cosmos. The Confucian Philosophy of Harmony is a learned work, drawing on Li’s familiarity with a broader corpus of early Confucian texts than is often found in works on Confucian philosophy. I believe …
Seeing Confucian ‘Active Moral Perception’ In Light Of Contemporary Psychology, Stephen C. Angle
Seeing Confucian ‘Active Moral Perception’ In Light Of Contemporary Psychology, Stephen C. Angle
Stephen C. Angle
A central goal of my 2009 book Sagehood was to demonstrate the value of putting Neo-Confucian thinkers like Zhu Xi (1130-1200) and Wang Yangming (1472-1529) into dialogue with contemporary Western philosophers. I argued there that on a range of topics—from the scope and motivation for ethics, to understanding and responding to moral conflicts, to moral perception, to ethical education—Western philosophers could learn from Zhu and Wang, and the contemporary heirs of the Neo-Confucians could learn from their Western counterparts. In Sagehood I also dipped into some recent psychological literature on the lives and psychology of moral exemplars, which I used …
Mou Zongsan And His Nineteen Lectures On Chinese Philosophy, Stephen C. Angle
Mou Zongsan And His Nineteen Lectures On Chinese Philosophy, Stephen C. Angle
Stephen C. Angle
Mou Zongsan (1909-95) was a philosophical giant whose legacy looms large over Chinese-speaking regions of the world, and who is in the process of being discovered by non- Sinophone thinkers. Faced with many challenges to earlier Chinese self-understandings, Mou and his contemporaries undertook sustained, critical engagement with philosophical thought from outside their native traditions. In the twenty-first century, philosophers in the Western world are slowly beginning to follow suit. Some are motivated by worries about the narrowness or unsustainability of present Western trends; others are prompted by worries about the rise of China; and some are simply attracted to the …
儒家的 “德性 — 礼 — 政治” 模式 ——— 进步儒学视角下的政治哲学, Stephen C. Angle
儒家的 “德性 — 礼 — 政治” 模式 ——— 进步儒学视角下的政治哲学, Stephen C. Angle
Stephen C. Angle
今天,儒家哲学应当是“有根的全球哲学”: 植根于儒家传统,并从全球的其他哲学传统受 到激励。进步儒学即是通往儒家政治哲学的这样一条进路的一个例子。它的基本理论结构像一只三脚 凳,乃是德性—礼—政治的相互关系。所有三个维度皆植根于传统,但所有三个维度以及这些维度相互 联系的方式,却已经在回应新的情境与挑战中经历了新的发展。伦理的德性是进步儒学最基础的目标, 但是,要使德性的获得成为可能,个人的德性就必须“坎陷自身”,并遵从政治的规则( 例如法律) 。同 理,人类社会中,对于伦理规范与政治规范之实现来说,礼的规范也是必要的。因此,所有三个维度都是 至关重要的,都是理解儒家政治哲学的必不可少的部分。
Sages And Self-Restriction: A Response To Joseph Chan, Stephen C. Angle
Sages And Self-Restriction: A Response To Joseph Chan, Stephen C. Angle
Stephen C. Angle
Many thanks to Joseph Chan for his insightful review, and to the editors of this journal for allowing me this brief response. By the time this exchange appears in print, Joseph’s important book Confucian Perfectionism will have been published, and readers will be able to see all the more clearly the many ways in which Joseph’s and my visions of broadly democratic Confucian political philosophy overlap and, I think, reinforce one another. Still, there are places where we see things differently, and so dialogue like the present exchange—and the prior workshop on my book that Joseph generously arranged at his university …
Sages And Self-Restriction: A Response To Joseph Chan, Stephen C. Angle
Sages And Self-Restriction: A Response To Joseph Chan, Stephen C. Angle
Stephen C. Angle
Many thanks to Joseph Chan for his insightful review, and to the editors of this journal for allowing me this brief response. By the time this exchange appears in print, Joseph’s important book Confucian Perfectionism will have been published, and readers will be able to see all the more clearly the many ways in which Joseph’s and my visions of broadly democratic Confucian political philosophy overlap and, I think, reinforce one another. Still, there are places where we see things differently, and so dialogue like the present exchange—and the prior workshop on my book that Joseph generously arranged at his university …
Review Of Li, The Confucian Philosophy Of Harmony, Stephen C. Angle
Review Of Li, The Confucian Philosophy Of Harmony, Stephen C. Angle
Stephen C. Angle
The core argument of Chengyang Li’s new book is that harmony—understood in particular through the categories of “deep harmony” and “creative tension”—is the central idea of classical Confucianism. Part I contains five chapters that collectively explore the “philosophical concept” of harmony; the five chapters in Part II examine “harmony in practice” by looking at the ways that harmony structures Confucian thinking about person, family, society, world, and cosmos. The Confucian Philosophy of Harmony is a learned work, drawing on Li’s familiarity with a broader corpus of early Confucian texts than is often found in works on Confucian philosophy. I believe …
安靖如教授之回應, Stephen C. Angle
安靖如教授之回應, Stephen C. Angle
Stephen C. Angle
近年來，中國哲學研究有一個很重要的趨勢，就是學者們不斷增加在東亞、北美和歐洲之間的交流。在這樣跨文化的交流中可能有許多障礙，但是許多學者很努力地克服它們。我們得到的成果是，關於文本內容和哲學活動之不同風格這兩點，我們更具能力互相溝通、互相學習。我確定這樣的發展改善了美國對於中國哲學的研究，也希望在世界各地的同業們同樣的感受。所以當米建國教授首次邀請我到東吳大學擔任訪問學者時，尤其是何乏筆教授和馬愷之教授還計劃在中央研究院為我的書 《聖境》 （Sagehood: The Contemporary Significance of Neo-Confucian Philosophy) 舉辦一日工作坊時，我感到相當興奮與榮幸。因此，我想再度地感謝他們每一個人，以及其他參與者，使得我們的對話變得如此熱烈和俱有建設性。在接下來的評論中，我會給每位評論者做回應（大概也是諸多主題在 《聖境》中所呈現的順序）。
Mou Zongsan And His Nineteen Lectures On Chinese Philosophy, Stephen C. Angle
Mou Zongsan And His Nineteen Lectures On Chinese Philosophy, Stephen C. Angle
Stephen C. Angle
Mou Zongsan (1909-95) was a philosophical giant whose legacy looms large over Chinese-speaking regions of the world, and who is in the process of being discovered by non- Sinophone thinkers. Faced with many challenges to earlier Chinese self-understandings, Mou and his contemporaries undertook sustained, critical engagement with philosophical thought from outside their native traditions. In the twenty-first century, philosophers in the Western world are slowly beginning to follow suit. Some are motivated by worries about the narrowness or unsustainability of present Western trends; others are prompted by worries about the rise of China; and some are simply attracted to the …