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Mou Zongsan And His Nineteen Lectures On Chinese Philosophy, Stephen C. Angle 2013 Wesleyan University

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 …

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Amazon Book Review Of Dwayne Tunstall's Doing Philosophy Personally (2013), Theodore Walker 2013 Southern Methodist University

Amazon Book Review Of Dwayne Tunstall's Doing Philosophy Personally (2013), Theodore Walker

Perkins Faculty Research and Special Events

An Amazon.com customer book review of Doing Philosophy Personally: Thinking about Metaphysics, Theism, and Antiblack Racism (Fordham University, 2013) by Dwayne A. Tunstall

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Course Syllabus (Fa13) Coli 211 Literature & Psychology: "Power, The Subject, And Technological Rationality", Christopher Southward 2013 Binghamton University--SUNY

Course Syllabus (Fa13) Coli 211 Literature & Psychology: "Power, The Subject, And Technological Rationality", Christopher Southward

Comparative Literature Faculty Scholarship

Course Description and Objectives:

In this course, we will examine mechanisms of power and the processes by which these produce categories of subjectivity. Theoretically speaking, we will begin by considering these processes at the level of society and then dwell on their human experience at the level of the psyche. Here, we will aim to discover processes by which the subject reproduces conditions of domination by power at the level of psychic experience. Power-practices assume their condition of possibility by positing, on the one hand, that the category of the subject is a priori existent and, on the other, that …

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On The Permanence Of Heideggerian Authenticity, Seth Daves 2013 University of Arkansas, Fayetteville

On The Permanence Of Heideggerian Authenticity, Seth Daves

Graduate Theses and Dissertations

In this essay I pose the following question: is Heideggerian authenticity permanent? To investigate this question I begin with a thorough analysis of what Heidegger means by authenticity. Afterwards I look into the leading figures within the field, seeking guidance in answering the question of the permanence of Heideggerian authenticity. Ultimately I conclude that an amended version of John Haugeland's analysis of resoluteness gives rise to the affirmative response to my question. I conclude by investigating potential problems concluding that Heideggerian authenticity is permanent.

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Zange And Sorge: Two Models Of 'Concern' In Comparative Philosophy Of Religion, James Shields 2013 Bucknell University

Zange And Sorge: Two Models Of 'Concern' In Comparative Philosophy Of Religion, James Shields

Faculty Contributions to Books

The concept of Sorge, as developed in Martin Heidegger’s (1889–1976) classic work, Sein und Zeit (1927), describes an existential-ontological state characterized by “anxiety” about the future and the desire to “attend to” the world based on our awareness of temporality. In Japan, this concept was borrowed and critically developed by Watsuji Tetsurō (1889–1960). In Rinrigaku (1937–49), Watsuji argued that Heidegger’s Sorge remains overly reliant on the philosophical structures of Western individualism and subjectivism, and thus neglects the social dimension of human being. In turn, Watsuji’s contemporary, Tanabe Hajime (1885–1962), developed an alternative theory of “concern” in his reflections on …

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Is Conscientiousness A Virtue? Confucian Responses, Stephen C. Angle 2012 Wesleyan University

Is Conscientiousness A Virtue? Confucian Responses, Stephen C. Angle

Stephen C. Angle

Among contemporary philosophers sympathetic to the theoretical centrality of virtue, there is little agreement on the status of conscientiousness. Indeed, there is little agreement even on what the word “conscientiousness” means; for the time being, let us take it to mean consciously ensuring that one does one’s duty. Adams and Wallace both take conscientiousness to be a virtue, whereas Roberts calls it a “quasi-virtue” and Slote argues that it is both different from and inferior to virtue.The landscape becomes still more complicated when we add in the vexed concept of “continence,” which we can initially gloss as forcing oneself to …

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The Analects And Moral Theory, Stephen C. Angle 2012 Wesleyan University

The Analects And Moral Theory, Stephen C. Angle

Stephen C. Angle

Over the last century, scholars both within China and without have considered how the Analects relates to modern, Western philosophy. Should we think of the Analects—or the early Confucian tradition more broadly—as “philosophy,” and if so, should we seek to analyze its contents in terms of Western philosophical categories? With regard to the ethical teachings in the text, a more specific concern has also been raised: does it make sense to think of the Analects as engaging in “moral” theory, or is its framework adequately different from modern Western moral philosophy that a different set of categories are necessary?1 …

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The Analects And Moral Theory, Stephen C. Angle 2012 Wesleyan University

The Analects And Moral Theory, Stephen C. Angle

Stephen C. Angle

Over the last century, scholars both within China and without have considered how the Analects relates to modern, Western philosophy. Should we think of the Analects—or the early Confucian tradition more broadly—as “philosophy,” and if so, should we seek to analyze its contents in terms of Western philosophical categories? With regard to the ethical teachings in the text, a more specific concern has also been raised: does it make sense to think of the Analects as engaging in “moral” theory, or is its framework adequately different from modern Western moral philosophy that a different set of categories are necessary?1 …

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Is Conscientiousness A Virtue? Confucian Responses, Stephen C. Angle 2012 Wesleyan University

Is Conscientiousness A Virtue? Confucian Responses, Stephen C. Angle

Stephen C. Angle

Among contemporary philosophers sympathetic to the theoretical centrality of virtue, there is little agreement on the status of conscientiousness. Indeed, there is little agreement even on what the word “conscientiousness” means; for the time being, let us take it to mean consciously ensuring that one does one’s duty. Adams and Wallace both take conscientiousness to be a virtue, whereas Roberts calls it a “quasi-virtue” and Slote argues that it is both different from and inferior to virtue.The landscape becomes still more complicated when we add in the vexed concept of “continence,” which we can initially gloss as forcing oneself to …

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Reply To Critics [Of Sagehood], Stephen C. Angle 2012 Wesleyan University

Reply To Critics [Of Sagehood], Stephen C. Angle

Stephen C. Angle

One could ask for no more generous yet stimulating a set of critics than Professors Swanton, Tiwald, and Marchal.1 In this short reply, I will take up each in turn. 

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Workplace Civility: A Confucian Approach, Tae Wan Kim, Alan Strudler 2012 University of Pennsylvania

Workplace Civility: A Confucian Approach, Tae Wan Kim, Alan Strudler

Legal Studies and Business Ethics Papers

We argue that Confucianism makes a fundamental contribution to understanding why civility is necessary for a morally decent workplace. We begin by reviewing some limits that traditional moral theories face in analyzing issues of civility. We then seek to establish a Confucian alternative. We develop the Confucian idea that even in business, humans may be sacred when they observe rituals culturally determined to express particular ceremonial significance. We conclude that managers and workers should understand that there is a broad range of morally important rituals in organizational life and that managers should preserve and develop the intelligibility and integrity of …

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Review: James W. Heisig, Thomas P. Kasulis, And John C. Maraldo (Eds), Japanese Philosophy: A Sourcebook (Hawai'i, 2011), James Shields 2012 Bucknell University

Review: James W. Heisig, Thomas P. Kasulis, And John C. Maraldo (Eds), Japanese Philosophy: A Sourcebook (Hawai'i, 2011), James Shields

Other Faculty Research and Publications

Book Review: James W. Heisig, Thomas P. Kasulis, and John C. Maraldo (eds), Japanese Philosophy: A Sourcebook (Hawai'i, 2011)

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Freshest Advices On What To Do With The Historical Method In Philosophy When Using It To Study A Little Bit Of Philosophy That Has Been Lost To History, Bennett Gilbert 2012 Portland State University

Freshest Advices On What To Do With The Historical Method In Philosophy When Using It To Study A Little Bit Of Philosophy That Has Been Lost To History, Bennett Gilbert

University Studies Faculty Publications and Presentations

The paper explores the question of the relationship between the practice of original philosophical inquiry and the study of the history of philosophy. It is written from my point of view as someone starting a research project in the history of philosophy that calls this issue into question, in order to review my starting positions. I argue: first, that any philosopher is sufficiently embedded in culture that her practice is necessarily historical; second, that original work is in fact in part a reconstruction by reinterpretation of the past and that therefore it bears some relation to historiographic techniques for the …

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A Response To Thorian Harris, Stephen C. Angle 2011 Wesleyan University

A Response To Thorian Harris, Stephen C. Angle

Stephen C. Angle

Philosophy is best conducted face-to-face, because it is in the continual back-and- forth of learning and teaching that takes place in conversation that we make the most progress. The opportunity to reply to a charitable and yet challenging review of one’s book, I have now discovered, is a surprisingly close approximation to face-to-face philosophy. This is all the more true when I have already learned from the reviewer’s teachers, was responding (in part) to them in my book, and now Thorian Harris offers his own perspective. I hope that my replies here, and Harris’s subsequent rejoinder, can help make the …

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人权与中国思想的中文版序 ［Preface To The Chinese Edition Of Human Rights And Chinese Thought］, Stephen C. Angle 2011 Wesleyan University

人权与中国思想的中文版序 ［Preface To The Chinese Edition Of Human Rights And Chinese Thought］, Stephen C. Angle

Stephen C. Angle

自本书首次出版以来的这些年中,东西方的学者和普通公民仍在继续探讨人权的普遍性 与历史和文化特殊性之间的关系问题。中国在经济和政治实力方面的不断崛起无疑也增加了 中国人希望看到中国价值观崛起的渴望:一个拥有五千年文明历史的国家当然可以给当代世 界的贡献很多东西。近几年来,中国在“普适价值观”的倡导者与“中国模式”的支持者之 间掀起了一场广泛的争论。当然,人权并非是此场争论的唯一主题,争论也涵盖了经济和政 治组织、自由和福利之类的一般价值观,以及全世界是否或应否趋向一套单一的价值观等问 题。也许从此争论中可以得到的一个启示是,无论是对“普适价值观”还是对单纯“中国模 式”的单一理解而言,没有一个答案会适用于所有这些不同领域。 

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A Productive Dialogue: Contemporary Moral Education And Zhu Xi's Neo-Confucian Ethics, Stephen C. Angle 2011 Wesleyan University

A Productive Dialogue: Contemporary Moral Education And Zhu Xi's Neo-Confucian Ethics, Stephen C. Angle

Stephen C. Angle

The essay asks whether contemporary Western empirical studies of moral education, as exemplified in the distinctive research programs of Lawrence Kohlberg and Martin Hoffman, can enter into productive dialogue with the Neo-Confucian theories of Zhu Xi (1130-1200). The proposed dialogue proceeds in two stages. I begin with Zhu’s notion of “lesser learning” and the role therein of ritual, and consider their relations to Kohlberg’s ideas about the construction of moral rules and Hoffman’s findings concerning parental discipline (and particularly “induction”). The second stage turns to Zhu’s “greater learning” and its central concept of reverence, which I explain is best understood …

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A Productive Dialogue: Contemporary Moral Education And Zhu Xi's Neo-Confucian Ethics, Stephen C. Angle 2011 Wesleyan University

A Productive Dialogue: Contemporary Moral Education And Zhu Xi's Neo-Confucian Ethics, Stephen C. Angle

Stephen C. Angle

The essay asks whether contemporary Western empirical studies of moral education, as exemplified in the distinctive research programs of Lawrence Kohlberg and Martin Hoffman, can enter into productive dialogue with the Neo-Confucian theories of Zhu Xi (1130-1200). The proposed dialogue proceeds in two stages. I begin with Zhu’s notion of “lesser learning” and the role therein of ritual, and consider their relations to Kohlberg’s ideas about the construction of moral rules and Hoffman’s findings concerning parental discipline (and particularly “induction”). The second stage turns to Zhu’s “greater learning” and its central concept of reverence, which I explain is best understood …

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Piecemeal Progress, Stephen C. Angle 2010 Wesleyan University

Piecemeal Progress, Stephen C. Angle

Stephen C. Angle

What relevance do alternative moral traditions, such as early Chinese ethical thinking, have for people in the contemporary world? For example, suppose that we can find in early Confucian ethics particular values that are distinctively different from Western notions. How important would such a finding be today? According to three influential accounts of comparative ethics, the presence (or absence) of any given concept is not, on its own, of much significance. Chad Hansen, Alasdair MacIntyre, and Thomas Metzger all emphasize the importance of holistic units of analysis like “traditions” and “discourses” rather than focusing on individual ideas; all would suggest …

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Neither Morality Nor Law: Ritual Propriety As Confucian Civility, Stephen C. Angle 2010 Wesleyan University

Neither Morality Nor Law: Ritual Propriety As Confucian Civility, Stephen C. Angle

Stephen C. Angle

It is common for recent authors on the topic of “civility” to spend some time sketching
the history of their subject.1 One narrative goes like this: civility emerges in the seventeenth and eighteenth centuries and is part of a larger trend toward disciplining bodily appetites that enables a new kind of cooperation among individuals. Civility interweaves politeness and political respect; it undergirds modern notions of republicanism, civil society, and the public good. In more recent decades—some writers point to World War I as a turning point, but for others, it is the 1960s—civility has declined or at least changed …

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Neither Morality Nor Law: Ritual Propriety As Confucian Civility, Stephen C. Angle 2010 Wesleyan University

Neither Morality Nor Law: Ritual Propriety As Confucian Civility, Stephen C. Angle

Stephen C. Angle

It is common for recent authors on the topic of “civility” to spend some time sketching
the history of their subject.1 One narrative goes like this: civility emerges in the seventeenth and eighteenth centuries and is part of a larger trend toward disciplining bodily appetites that enables a new kind of cooperation among individuals. Civility interweaves politeness and political respect; it undergirds modern notions of republicanism, civil society, and the public good. In more recent decades—some writers point to World War I as a turning point, but for others, it is the 1960s—civility has declined or at least changed …

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Popular Institutions

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Loyola Marymount University and Loyola Law School

Marquette University

Liberty University

Universidad de La Salle

College of the Holy Cross

San Jose State University

City University of New York (CUNY)

University of Arkansas, Fayetteville

Central Washington University

Featured Publications

Popular Authors

Based on downloads in March 2023

Christian Vella The Graduate Center, City University of New York

Awinyandji Djebou City University of New York (CUNY)

Lauren Eichler Old Dominion University

Andrew Lambert CUNY College of Staten Island

Stephen Angle San Jose State University

Gary Shapiro University of Richmond

Christopher Chapple Loyola Marymount University

Erik Haynes Liberty University

Richard Jones Independent scholar

M. Eulàlia Subirà de Galdàcano Universitat Autònoma de Barcelona

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