Commentary on Anumānakhaṇḍa in the Tattvacintāmaṇi, 13th century basic work of the neo-Nyāya school in Hindu philosophy, by Gaṅgeśa; portions dealing with definition of invariable concomitance (vyāpti).

Critical study on Sankhya-Yoga philosophy based on Tattvayāthārthyadīpana commentary on Tattvasamāsasūtra and Bhāvāgaṇeśīyavr̥tti on Yogasūtra by Bhāvāgaṇeśa.

Portions, dealing with the definition of invariable concomitance (vyāpti), from the commentary on Tattvacintāmaṇi, basic work of the neo-Nyāya school in Hindu philosophy, by Gaṅgeśa, 13th cent.

현대 한국의 실천철학자로 손꼽히는 하기락은 자주인(自主人)에 의한 해방의 철학을 개척하였다. 그의 『조선철학사』는 한국의 전통에서 아나키즘을 이끌어내려는 결과물이다. 단순히 한국 철학의 역사를 전개한 것이 아니라 자주인에 대한 사상의 역사를 서술한 것이다. 그가 말한 자주인은 계급과 권력 등의 강제된 폭력으로부터 자유롭게 해방된 인간을 말한다. 『조선철학사』에 따르면, 상고시대에 일찍이 사람들이 서로 협력하여 자유롭고 평화로운 공동의 생활을 유지하였다고 한다. 그는 이러한 점을 한국 아나키즘의 기원으로 논의하였고, 역사적 고찰을 시도하였다. 상고시대 이후 왕조의 교체와 분열로 인해 아나키즘의 정신은 쇠퇴하였지만, 조선중기 이후부터 정신이 부활된다. 대표적인 인물로는 서경덕, (...) 정약용, 최수운이 있으며, 근대에 이르러 신채호가 있다.BR 그는 사상사 기술에 있어 신채호의 영향을 많이 받았다. 하기락은 신채호의 고대 사상 관련 문헌들을 직접 인용하면서 이에 대해 평가하였다. 평가를 통해 신채호의 관점을 계승하거나 변용하며 한국 전통에서 아나키즘의 역사를 모색하였다. 하기락의 한국철학 연구는 궁극적으로 한국적 아나키즘의 전통을 성립하려는 기획이었으며, 동시에 현대의 국가중심주의에서 인간중심주의로 사유의 전환을 모색한 것이다. (shrink)

1. Yŏn'gyŏngjae Sŏng Hae-ŭng. "Yŏn'gyŏngjae chŏnjip", innŭn sasil ŭl kŭdaero kirok hada -- 2. P'ungsŏk Sŏ Yu-gu. "Imwŏn kyŏngjeji", hŭlkuk kwa chongittŏk in hangmun ŭn anŭrira -- 3. Oju Yi Kyu-gyŏng. "Ojuyŏn munjang chŏnsan'go", pakhak kwa kojŭnghak ŭro modŭn kŏt ŭl pyŏnjŭng hara -- 4. Tasan Chŏng Yag-yong. "Mongmin simsŏ", sidae rŭl ap'ahago paeksŏngdŭl ŭi pich'am han sam e punno haeya handa -- 5. Ch'ujae Cho Su-sam. "Ch'ujae chip", nara ka mangharyŏmyŏn pandŭsi yomul i naonda -- 6. Nakhasaeng Yi Hak-kyu. (...) "Yŏngnam akpu", mal hanŭn cha nŭn choe ka ŏpta -- 7. Kuhwajae Hong Sŏng-mo. "Tongguk sesigi", sot e kadŭkhan kuk ŭl han sutkal ro mat poda -- 8. Hosan Cho Hŭi-ryong. "Sŏgu mangnyŏllok", hanŭl arae kajang t'ongk'wae han il ida -- 9. Sŏp'a Yu Hŭi. "Munt'ong", ilsaeng ŭl nŭl sibi sok esŏ saranne -- 10. Hyegang Ch'oe Han-gi. "Kihak", taedong ilt'ong ŭi isang segye rŭl kuhyŏn hada -- 11. Kosanja Kim Chŏng-ho. "Taedong yŏjido", chido ro ch'ŏnha ŭi hyŏngse rŭl salp'il su itta -- 12. Paegun Sim Tae-yun. "Pongni chŏnsŏ", mani ilgŭlsurok pongni ka tŏuk manajinda -- 13. Suun Ch'oe Che-u. "Tonggyŏng taejŏn", hangmun ŭro marhajamyŏn 'tonghak' irago haeya handa -- 14. Tongmu Yi Che-ma. "Kyŏkch'igo", i ch'aek i ch'ŏllima ka toeji ank'ennŭn'ga? (shrink)

Chenu, M.-D. Foi, certitude et recherche.--Gilson, É. Réponse à Louis-Marie Régis, On some difficulties of interpretation.--Dubarle, D. Logique et épistémologie du signe chez Aristote et chez les Stoïciens.--Geiger, L.-B. Ce qui est, se dit en plusiers sens.--Owens, J. "Diversificata in diversis."--Cauchy, V. Être et connaître, l'irréductibilité de l'aristotélisme au platonisme.--Joós, E. Maurice Merleau-Ponty, de l'intentio intellectus, à l'intentio rei.--Murin, C. Pour une démystification de la "mort-de-Dieu" nietzschéenne.--Joós, E. Post-scriptum, la nouvelle scolastique de Louis-Marie Régis.--Landry, A.-M. Louis-Marie Régis, O.P., quelques dates (...) et faits marquants de sa vie.--Lettre d'Henri-Irénée Marrou à Louis-Marie Régis. (shrink)

Conversation with Navjyoti Singh, philosopher, chiefly about his views of modern Indic philosophy.

Scholars of classical philosophy have long disputed whether Aristotle was a dialectical thinker. Most agree that Aristotle contrasts dialectical reasoning with demonstrative reasoning, where the former reasons from generally accepted opinions and the latter reasons from the true and primary. Starting with a grasp on truth, demonstration never relinquishes it. Starting with opinion, how could dialectical reasoning ever reach truth, much less the truth about first principles? Is dialectic then an exercise that reiterates the prejudices of one's times and at (...) best allows one to persuade others by appealing to these prejudices, or is it the royal road to first principles and philosophical wisdom? In From Puzzles to Principles? May Sim gathers experts to argue both these positions and offer a variety of interpretive possibilities. The contributors' thoughtful reflections on the nature and limits of dialectic should play a crucial role in Aristotelian scholarship. (shrink)

Aristotle and Confucius are pivotal figures in world history; nevertheless, Western and Eastern cultures have in modern times largely abandoned the insights of these masters. Remastering Morals provides a book-length scholarly comparison of the ethics of Aristotle and Confucius. May Sim's comparisons offer fresh interpretations of the central teachings of both men. More than a catalog of similarities and differences, her study brings two great traditions into dialog so that each is able to learn from the other. This is essential (...) reading for anyone interested in virtue-oriented ethics. (shrink)

At first, the disciplined, proper, and moralistic Confucian might seem a far cry from the free, independent, and spontaneous individual of liberalism. However, Confucian self-discipline and ritual propriety are quite suitable for a democratic society. Liberal political theories privilege individual freedom, but there is little in them that deals with concrete ways in which this freedom can be exercised. Confucian theories of self-discipline and ritual propriety can fill this gap in liberal theory. Michel Foucault's investigations of Ancient Greek and Roman (...) technologies of the self show that self-cultivation, self-discipline, and ritual conduct are indispensable for the proper practice of freedom. Thus, Foucault provides us with a new perspective from which to investigate and affirm the democratic potential of Confucianism. (shrink)

교사와 장학관을 역임한 저자가 들려주는 전통도덕의 원리와 실천서. 유가의 사상, 유가의 생활, 제도와 예법, 유가 전적의 이해 등을 설명했다. 전통적 생활방 식과 가치를 이해하고 실천하는데 도움이 되도록 엮었다.

Marketers have traditionally evaluated products and practices on the basis of whether something could be sold. It is also important to evaluate products and practices from a societal perspective, "Should a product be sold?" The first idea reflects a managerial orientation and what must be done to sell a product; the second idea reflects a societal orientation and the impact of selling a product. In relation to the second idea, the societal marketing concept was introduced in 1972. There has been (...) little advancement in our understanding of a societal orientation since that time. The current study presents a conceptualization of a societal orientation based on a review of literature and qualitative interviews. The construct was conceptualized as "attention to the long-term well-being of individuals and society at large by enhancing positive impacts from and reducing negative effects associated with production and consumption of a product." Five domains comprising a societal orientation are proposed: physical consequences, psychological well-being, social relationships, economic contribution, and environmental consciousness. (shrink)

Religion and philosophy in 'Akāla usatati', portion of Daswen̲ Pādshāh kā Granth, attributed to Gobind Singh, Guru, 1666-1708.

A mark of the cognitive should allow us to specify theoretical principles for demarcating cognitive from non-cognitive causes of behaviour in organisms. Specific criteria are required to settle the question of when in the evolution of life cognition first emerged. An answer to this question should however avoid two pitfalls. It should avoid overintellectualising the minds of other organisms, ascribing to them cognitive capacities for which they have no need given the lives they lead within the niches they inhabit. But (...) equally it should do justice to the remarkable flexibility and adaptiveness that can be observed in the behaviour of microorganisms that do not have a nervous system. We should resist seeking non-cognitive explanations of behaviour simply because an organism fails to exhibit human-like feats of thinking, reasoning and problem-solving. We will show how Karl Friston’s Free-Energy Principle (FEP) can serve as the basis for a mark of the cognitive that avoids the twin pitfalls of overintellectualising or underestimating the cognitive achievements of evolutionarily primitive organisms. The FEP purports to describe principles of organisation that any organism must instantiate if it is to remain well-adapted to its environment. Living systems from plants and microorganisms all the way up to humans act in ways that tend in the long run to minimise free energy. If the FEP provides a mark of the cognitive, as we will argue it does, it mandates that cognition should indeed be ascribed to plants, microorganisms and other organisms that lack a nervous system. (shrink)

Relational reasoning is a higher-order executive function that involves the ability to perceive meaningful patterns within a body of seemingly unrelated information. In this study, the ability of 749 fourth (Mage= 10), sixth (Mage= 12), eighth (Mage= 14), and tenth graders (Mage= 16) to identify meaningful relational patterns was investigated. This general cognitive ability was assessed by means of the Test of Relational Reasoning-Junior (TORRjr), a 32-item measure organized into four 8-item scales that assess analogical, anomalous, antinomous, and antithetical reasoning. (...) Students’ performance on the TORRjr was analyzed using confirmatory factor analysis, measurement invariance test, and non-parametric median-based analyses. The confirmatory factor analysis supported that the higher-order factor model was the best fit for the TORRjr data for the Korean students. The measurement was determined to be invariant by gender but variant across grade levels. The non-parametric analysis resulted in an asymptotic (a constant increasing up to grade 6 and then a level off witnessed from grades 8 to 10) development pattern in overall relational reasoning across the grades. In comparison to analogy and anomaly, antinomy and antithesis scores were more fully developed by grade 8 and that level of performance was maintained at grade 10. The TORRjr appeared to be a viable measure for the Korean samples up to approximately 15 years of age. The significance of these findings for research and instructional practice are discussed. (shrink)