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Review Of Stalnaker: Overcoming Our Evil, Stephen C. Angle
Review Of Stalnaker: Overcoming Our Evil, Stephen C. Angle
Stephen C. Angle
Aaron Stalnaker’s Overcoming Our Evil makes compelling reading for several different audiences. To begin with, it offers a good deal to scholars of Xunzi and of Augustine, thanks both to the many careful evaluations of others’ interpretations and, more importantly, to the new light that Stalnaker is able to shed on each thinker, because of the ways that comparative study reveals previously “overlooked details or themes” [1]. In particular, Stalnaker employs a device he calls the “bridge concept” in order to focus his comparison and reveal previously obscured significance in his authors. He defines bridge concepts as “general ideas, such …
Review Of John Makeham: Lost Soul- “Confucianism” In Contemporary Chinese Academic Discourse, Stephen C. Angle
Review Of John Makeham: Lost Soul- “Confucianism” In Contemporary Chinese Academic Discourse, Stephen C. Angle
Stephen C. Angle
There is little doubt that the wounds inflicted upon the body of traditional Confucianism by the end of China’s civil service exams in 1905, the fall of the Qing dynasty in 1911, and the New Culture Movement that began in 1915 collectively proved fatal. With its body dead or dying, Confucians since the early twentieth century have been struggling to find a new body of practice that can host what the eminent historian Yu Ying-shih has referred to as Confucianism’s wandering soul. John Makeham’s Lost Soul: “Confucianism” in Contemporary Chinese Academic Discourse is an impressive investigation of these efforts over …
人权与和谐, Stephen C. Angle
人权与和谐, Stephen C. Angle
Stephen C. Angle
人权与和谐似乎难以共存。这两大价值既源自不同的传统，其展开方式也迥异，任何同时实现或同等珍视它们的意图，看来注定会陷入迷乱或矛盾。况且，人权之通往建制保障有其清晰路线，但和谐的价值却难以被建制化，因而政治和谐法律运作上成为一个不受制约的变项。这样说来，”人权“与”和谐“之间有没有严重的张力？二者能否同时被肯定？本文旨在论证：人权与和谐集体建制中应如何体现，是有明显差异的，但这些差异可以通过有力的，非人意的方式来阐明，本文将利用近代西方的道德和政治哲学及现代儒家哲学作论迷，同时也会参考早期的儒家观点（尤其是他们对和谐这个概念本身的看法）。这不仅仅是一个关于中国人权与和谐的论迷：本文之目的在于证明这两种价值能够并且应该得到世界所有人赞同。
参与的必要性, Stephen C. Angle
参与的必要性, Stephen C. Angle
Stephen C. Angle
现代新儒家所面临的一个重要问题是:这一以道德为主要关注点的文化传统如何与现代民主政治 相适应? 与那种认为儒家应局限于道德教育的观点相反,文章认为儒家必须发展出一种参与性的政治,其原 因有三:一是政治参与是个人道德培养的必要手段;二是政治的独立性要求客观的制度结构而不仅仅是道 德教化;三是我们人性中的缺陷只有通过广泛的政治参与才能克服。
关键词:现代新儒家;参与;政治
比较哲学中的分化, Stephen C. Angle
比较哲学中的分化, Stephen C. Angle
Stephen C. Angle
托马斯·墨子刻 (ThomasA. Metzger) 指出, 中国政治思想的解释者们必须在两个目标之 间取得一种平衡: 对背景和文化连续性的强调, 以及对批判性反思和真理的强调。通过与他的著作和方 法论的对话, 本文展开了两个主要的论点。首先, 笔者认为从罗伯特·布兰登 (RobertBrandom) 那里 借用来的一种理解 “话语”(discourse) 和 “约定”(commitment) 的方式比墨子刻自己的方法论更为成 功地应对了他所提出的可贵目标 。其次 , 笔者区分了比较研究中的两种策略 , 也即对 “包容性背景 ” (inclusive context) 的强调以及对 “分化”(disaggregation) 的强调。文章建议, 必须谨慎地运用我通过 “分化”所标识的方法, 人们应当始终清楚地意识到墨子刻所极力向我们表明的主张, 进而掌握比较哲
学 的 “分 化 ”这 一 方 法 论 策 略.
比较哲学中的分化, Stephen C. Angle
比较哲学中的分化, Stephen C. Angle
Stephen C. Angle
托马斯·墨子刻 (ThomasA. Metzger) 指出, 中国政治思想的解释者们必须在两个目标之 间取得一种平衡: 对背景和文化连续性的强调, 以及对批判性反思和真理的强调。通过与他的著作和方 法论的对话, 本文展开了两个主要的论点。首先, 笔者认为从罗伯特·布兰登 (RobertBrandom) 那里 借用来的一种理解 “话语”(discourse) 和 “约定”(commitment) 的方式比墨子刻自己的方法论更为成 功地应对了他所提出的可贵目标 。其次 , 笔者区分了比较研究中的两种策略 , 也即对 “包容性背景 ” (inclusive context) 的强调以及对 “分化”(disaggregation) 的强调。文章建议, 必须谨慎地运用我通过 “分化”所标识的方法, 人们应当始终清楚地意识到墨子刻所极力向我们表明的主张, 进而掌握比较哲
学 的 “分 化 ”这 一 方 法 论 策 略.
比较哲学中的分化, Stephen C. Angle
比较哲学中的分化, Stephen C. Angle
Stephen C. Angle
托马斯·墨子刻 (ThomasA. Metzger) 指出, 中国政治思想的解释者们必须在两个目标之 间取得一种平衡: 对背景和文化连续性的强调, 以及对批判性反思和真理的强调。通过与他的著作和方 法论的对话, 本文展开了两个主要的论点。首先, 笔者认为从罗伯特·布兰登 (RobertBrandom) 那里 借用来的一种理解 “话语”(discourse) 和 “约定”(commitment) 的方式比墨子刻自己的方法论更为成 功地应对了他所提出的可贵目标 。其次 , 笔者区分了比较研究中的两种策略 , 也即对 “包容性背景 ” (inclusive context) 的强调以及对 “分化”(disaggregation) 的强调。文章建议, 必须谨慎地运用我通过 “分化”所标识的方法, 人们应当始终清楚地意识到墨子刻所极力向我们表明的主张, 进而掌握比较哲
学 的 “分 化 ”这 一 方 法 论 策 略.
Defining 'Virtue Ethics' And Exploring Virtues In A Comparative Context: Comments On Bryan W. Van Norden, Virtue Ethics And Confucianism In Early Chinese Philosophy, Stephen C. Angle
Stephen C. Angle
Bryan Van Norden’s new book, Virtue ethics and Consequentialism in Early Chinese Philosophy (Van Norden 2007; references to this book will be indicated with page numbers only) is impressive and learned, pursuing a number of inter-related objectives in its 412 pages. My task here is to reflect on the book’s objectives and to ask whether they are well-conceived and successfully accomplished. Van Norden’s book has enhanced my understanding and stimulated my thinking on many fronts; I hope, therefore, to take advantage of this forum to open up opportunities for further philosophical work that builds on the foundation Van Norden has …
Review Of John Makeham: Lost Soul- “Confucianism” In Contemporary Chinese Academic Discourse, Stephen C. Angle
Review Of John Makeham: Lost Soul- “Confucianism” In Contemporary Chinese Academic Discourse, Stephen C. Angle
Stephen C. Angle
There is little doubt that the wounds inflicted upon the body of traditional Confucianism by the end of China’s civil service exams in 1905, the fall of the Qing dynasty in 1911, and the New Culture Movement that began in 1915 collectively proved fatal. With its body dead or dying, Confucians since the early twentieth century have been struggling to find a new body of practice that can host what the eminent historian Yu Ying-shih has referred to as Confucianism’s wandering soul. John Makeham’s Lost Soul: “Confucianism” in Contemporary Chinese Academic Discourse is an impressive investigation of these efforts over …
比较哲学中的分化, Stephen C. Angle
比较哲学中的分化, Stephen C. Angle
Stephen C. Angle
托马斯·墨子刻 (ThomasA. Metzger) 指出, 中国政治思想的解释者们必须在两个目标之 间取得一种平衡: 对背景和文化连续性的强调, 以及对批判性反思和真理的强调。通过与他的著作和方 法论的对话, 本文展开了两个主要的论点。首先, 笔者认为从罗伯特·布兰登 (RobertBrandom) 那里 借用来的一种理解 “话语”(discourse) 和 “约定”(commitment) 的方式比墨子刻自己的方法论更为成 功地应对了他所提出的可贵目标 。其次 , 笔者区分了比较研究中的两种策略 , 也即对 “包容性背景 ” (inclusive context) 的强调以及对 “分化”(disaggregation) 的强调。文章建议, 必须谨慎地运用我通过 “分化”所标识的方法, 人们应当始终清楚地意识到墨子刻所极力向我们表明的主张, 进而掌握比较哲
学 的 “分 化 ”这 一 方 法 论 策 略.
Defining 'Virtue Ethics' And Exploring Virtues In A Comparative Context: Comments On Bryan W. Van Norden, Virtue Ethics And Confucianism In Early Chinese Philosophy, Stephen C. Angle
Stephen C. Angle
Bryan Van Norden’s new book, Virtue ethics and Consequentialism in Early Chinese Philosophy (Van Norden 2007; references to this book will be indicated with page numbers only) is impressive and learned, pursuing a number of inter-related objectives in its 412 pages. My task here is to reflect on the book’s objectives and to ask whether they are well-conceived and successfully accomplished. Van Norden’s book has enhanced my understanding and stimulated my thinking on many fronts; I hope, therefore, to take advantage of this forum to open up opportunities for further philosophical work that builds on the foundation Van Norden has …