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Human Rights And Harmony, Stephen C. Angle
Human Rights And Harmony, Stephen C. Angle
Stephen C. Angle
There are a number of reasons for thinking that human rights and harmony, two values much discussed with regard to contemporary China, make poor bedfellows. They emerge from different traditions and may apply in different ways: human rights setting a minimal standard and harmony articulating an elusive ideal. In addition, might not harmony demand the sacrifice of one person's rights in order to achieve some larger objective? Does not individual striving to protect one's human rights smack of disharmony? Drawing on both Confucian and contemporary Western philosophy, however, this essay argues that a simultaneous commitment to human rights and to …
Does Michigan Matter?, Stephen C. Angle
Does Michigan Matter?, Stephen C. Angle
Stephen C. Angle
When I went off to graduate school, specialists in Chinese philosophy taught in philosophy departments at four significant graduate programs: University of Michigan, University of California at Berkeley, Stanford University, and University of Hawai’i. Today, of those four programs, only Hawai’i — which in contrast to the other three, has not been viewed as a strong broad-based graduate program1 — still has specialists in Chinese philosophy. My question here is: does this matter, and if so, to whom?
No Supreme Principle: Confucianism's Harmonization Of Multiple Values, Stephen C. Angle
No Supreme Principle: Confucianism's Harmonization Of Multiple Values, Stephen C. Angle
Stephen C. Angle
The present symposium is a reaction to one of the most stimulating debates that the Chinese philosophical community has seen in years. The vigorous challenges mounted by LIU Qingping prompted a wide-ranging and constructive conversation that has focused in four areas: first, the historical, contextual interpretation of classical Confucian teachings, and their strengths and weaknesses in that context; second, arguments about the continuing cultural influence of these Confucian orientations; third, methodological questions about the proper way to study and develop Chinese philosophy; fourth, more substantive argument about what sort of philosophy one ought to adopt today. As both an …
儒家人文主义与有根的全球哲, Stephen C. Angle
儒家人文主义与有根的全球哲, Stephen C. Angle
Stephen C. Angle
儒家传统有许多不同的维度,因此可以用不同的方式和目的来研究,乃至实践。在大多情 况中,进入儒家的不同途径间相互补充之处多于彼此冲突的地方。正如彭国祥教授最近指出的, 只要我们注意如何去界定术语,1儒家思想可被看作是兼有人本主义和宗教两方面的思想。本文 力求表明,我们也可以把儒家理解为一种仍富活力的哲学传统,可以与西方现代哲学进行建设 性对话。我的目的是要表明:像任何人本主义传统一样,儒家可以在保持自身独特性的同时, 进行跨文化交流。我相信,我们既可以不放弃我们独特传统,又可以相互交流,互相学习。
How Serious Is Our Divergence?, Stephen C. Angle
How Serious Is Our Divergence?, Stephen C. Angle
Stephen C. Angle
Near the beginning of his magisterial A Cloud Across the Pacific, Thomas Metzger sums up what he calls his “paradoxical combination of reflexivity with cultural patterns” as follows:
This book is based on the premise that thinking about how to improve political life cannot be the product of either a closed cultural system or of reason as a uniform cognitive faculty with which all persons try to apprehend and reflect on objective realities or universal principles. Insisting that both dimensions are paradoxically combined in everyone’s thinking, I take issues with two groups — the Western scholars fascinated just with …
How Serious Is Our Divergence?, Stephen C. Angle
How Serious Is Our Divergence?, Stephen C. Angle
Stephen C. Angle
Near the beginning of his magisterial A Cloud Across the Pacific, Thomas Metzger sums up what he calls his “paradoxical combination of reflexivity with cultural patterns” as follows:
This book is based on the premise that thinking about how to improve political life cannot be the product of either a closed cultural system or of reason as a uniform cognitive faculty with which all persons try to apprehend and reflect on objective realities or universal principles. Insisting that both dimensions are paradoxically combined in everyone’s thinking, I take issues with two groups — the Western scholars fascinated just with …
儒家人文主义与有根的全球哲, Stephen C. Angle
儒家人文主义与有根的全球哲, Stephen C. Angle
Stephen C. Angle
儒家传统有许多不同的维度,因此可以用不同的方式和目的来研究,乃至实践。在大多情 况中,进入儒家的不同途径间相互补充之处多于彼此冲突的地方。正如彭国祥教授最近指出的, 只要我们注意如何去界定术语,1儒家思想可被看作是兼有人本主义和宗教两方面的思想。本文 力求表明,我们也可以把儒家理解为一种仍富活力的哲学传统,可以与西方现代哲学进行建设 性对话。我的目的是要表明:像任何人本主义传统一样,儒家可以在保持自身独特性的同时, 进行跨文化交流。我相信,我们既可以不放弃我们独特传统,又可以相互交流,互相学习。