Mary Douglas's Purity and Danger and Herbert Fingarette's Confucius: The Secular as Sacred have had a continuous impact on cultural anthropology and the study of ancient Chinese thought, respectively, but neither has typically been read as a contribution to comparative religious ethics. This paper argues that both books developed from profound dissatisfaction with the empiricist presuppositions that dominated their fields into the 1970s and that both should be associated with the revival of American pragmatism that is currently driving a (...) reinterpretation of ethics as a social practice embedded in historically contingent discourse about agency, virtue, and social organization. This pragmatic turn results in a shift of comparative ethics away from issues of methods and metaethics in the direction of history and fieldwork as the preconditions for useful comparison. (shrink)

This is the first complete, one-volume English translation of the ancient Chinese text Xunzi, one of the most extensive, sophisticated, and elegant works in the tradition of Confucian thought. Through essays, poetry, dialogues, and anecdotes, the Xunzi articulates a Confucian perspective on ethics, politics, warfare, language, psychology, human nature, ritual, and music, among other topics. Aimed at general readers and students of Chinese thought, Eric Hutton’s translation makes the full text of this important work more accessible in English than ever (...) before. Named for its purported author, the Xunzi has long been neglected compared to works such as the Analects of Confucius and the Mencius. Yet interest in the Xunzi has grown in recent decades, and the text presents a much more systematic vision of the Confucian ideal than the fragmented sayings of Confucius and Mencius. In one famous, explicit contrast to them, the Xunzi argues that human nature is bad. However, it also allows that people can become good through rituals and institutions established by earlier sages. Indeed, the main purpose of the Xunzi is to urge people to become as good as possible, both for their own sakes and for the sake of peace and order in the world. In this edition, key terms are consistently translated to aid understanding and line numbers are provided for easy reference. Other features include a concise introduction, a timeline of early Chinese history, a list of important names and terms, cross-references, brief explanatory notes, a bibliography, and an index. (shrink)

Informative and mind-opening, this text uniquely provides a comprehensive overview of a range of non-western approaches to educational thought and practice. Its premise is that understanding the ways that other people educate their children--as well as what counts for them as "education"--may help readers to think more clearly about some of their own assumptions and values, and to become more open to alternative viewpoints about important educational matters. The approach is deliberately and profoundly pedagogical, based in the author's own teaching (...) practice. Designed to be used in pre-service and in-service teacher education courses where substantial critical discussion and debate are encouraged, the text is enhanced by Questions for Discussion and Reflection in each chapter. Updates and Features of the Fourth Edition * NEW! Chapter 2 exploring key features of the 'western educational tradition', and information about the contemporary educational systems in different countries * NEW! Chapter 10 on traditional educational thought and practice in Oceania, with special focus on the Maori in New Zealand, the Hawai'ians, and the Australian Aboriginal peoples * Updated chapter on Africa includes fuller explanation of the diversity within the indigenous African experience, as well as several contemporary cases of state education in Africa * Updated Chapter 4 is designed to help non-Muslims to understand the Muslim educational heritage and the growing issue of Islamophobia * Exploration of Chinese education now includes a special emphasis on the thought of Confucius, the role of the imperial examination system, and the impact of political and economic changes in the 20th century * Updated analysis of contemporary educational practices in Hindu and Buddhist educational thought and practice and brief discussions of Jainism and Sikhism. (shrink)

Aristotle and Huey P. Newton, Confucius and Abbie Hoffman, Gandhi and Eldridge Cleaver, and Plato and Noam Chomsky are some of the contrasts to be found in the groupings of selections in this unusual book of readings. The editors insist that in choosing "relevant" readings, they are using the same criterion of relevance as applies in logical argumentation, but they explain as follows a special application of this concept: "The material for the readings in this book has been primarily (...) chosen for its emphasis on relevant issues that are outside the traditional area of philosophy." Five topics are covered—education, protest, technology, national liberation, and the good life. The longest section is the one on protest, which includes passages from the writings of Sophocles, Plato, the New Testament, Thoreau, Bobby Seale, and nine others. Authors in the section on the good life range from al-Farabi to Bakunin, Aldous Huxley, Erich Fromm, and Jerry Rubin. Teachers of philosophy, if considering this book as a textbook, may be staggered by the high proportion of radical viewpoints presented in it. Nevertheless, the volume has a number of important merits. The topics treated are at the center of student interest, and the philosophical roots of the topics are displayed, at least in outline, in the range of selections. The readings are spicy, but they agitate the elements of genuinely profound problems.—W. G. (shrink)

In 1993, an astonishing discovery was made at a tomb in Guodian in Hubei province (east central China). Written on strips of bamboo that have miraculously survived intact since 300 B.C., the "Guodian Laozi," is by far the earliest version of the _Tao Te Ching_ ever unearthed. Students of ancient Chinese civilization proclaimed the text a decisive breakthrough in the understanding of this famous text: it provides the most conclusive evidence to date that the text was the work of multiple (...) authors and editors over hundreds of years, rather than the achievement of a single individual writing during the time of Confucius. Robert Henricks now presents the first English translation of the "bamboo slip Laozi." Differing substantially from other versions we have of the text, the Guodian Laozi provides us with clues on how and when the text came into being. As Henricks's translation shows, many chapters are missing in this form of the text, and some chapters remain incomplete. All of this seems to suggest that the _Tao Te Ching_ was not yet "complete" when these slips were copied. In his translation, Henricks focuses attention on lines in each of the chapters that vary from readings in other editions. In addition, he shows how the sequence of chapters in this form of the text is totally unrelated to the sequence readers commonly see in the "standard" form of the text, i.e., in other translations. Here are just a few of the noteworthy features of this new _Tao Te Ching:_ • A lucid introduction to the Guodian Laozi, offering background on the archaeological interpretation of the discovery • Line-by-line comparisons of the Guodian Laozi against the Mawangdui and Wang Bi editions • Extensive notes on each chapter describing the unique elements of the Guodian Laozi in comparison with other versions • Transcriptions for each chapter, noting both the ancient and modern form of the characters in the chapter • An appendix featuring the official biography of Laozi written by Sima Qian, the Grand Historian of China, as well as Henricks's commentary and notes on this biography This groundbreaking work will lead to a reassessment of the history and significance of this well-known and critical work as well as a reevaluation of the role it played in the development of Taoism in early China. (shrink)

Comparisons, and by that I mean the hunt for essential similarities or at least serious family resemblances, between the ethical views of Western and non-Western thinkers have been a staple of comparative philosophy for quite some time now. Some of these comparisons, such as between the views of Aristotle and Confucius, seem especially apt and revealing. However, I’ve often wondered whether Western “ethical theory”—virtue ethics, deontology, or consequentialism—is always the best lens through which to approach non-Western ethical thought. Particularly (...) when the discussion has turned to Buddhism and Buddhist ethics, theories of this sort at best seem to have an uncertain application. This is not to say that .. (shrink)

À partir des propos sur l’amitié amorcés par les philosophes confucianistes et grecs de l’antiquité, cet article s’intéressera aux points de vue de Xun zi sur le sujet en examinant où et comment il propose une justification morale de l’amitié. Nous montrerons que, tout en s’inscrivant dans le sillage de Confucius et de Mencius, il aborde de façon singulière l’amitié à travers sa propre conception de la nature humaine, de l’étude, et des formes et de la fonction de la (...) communauté humaine. On détaillera ensuite les trois arguments avancés par Xun zi : l’amité permet de surmonter nos tendances innées à la compétition et au conflit ; elle participe aussi de l’étude et de l’éducation, puisque les amis sont analogues à des maîtres en matière d’influence morale et de modèles à suivre ; enfin l’amitié aide les communautés humaines à fonctionner correctement. On en arrivera à la conclusion que cette triple approche constitue chez Xun zi la justification de l’amitié, qui ne diverge pas seulement des raisons avancées par la philosophie grecque mais se différencie plus ou moins des points de vue soutenus par Confucius et Mencius. (shrink)

This extensive and generally useful anthology contains extracts from the writings of forty-seven Chinese philosophers, ranging from Confucius, Lao Tzu, Mo Tzu, Chuang Tzu, Mencius, and Hsun Tzu in ancient times to Sun Yat-sen, Hu Shih, Mao Tse-tung, and Fung Yu-lan in the twentieth century. Also included are passages from five books of the sayings of Buddha, on the ground, as stated by the editor, that Buddha "was the historic founder of a religion which profoundly influenced Chinese thinkers." The (...) editor’s introductions to the selections are clear and informative. Unfortunately, the proofreading and editing of the book seem to have been done less carefully than is desirable. For example, a reader sometimes cannot tell whether a particular footnote was written by the original author, by the translator, by the editor of the earlier collection from which the selection was culled for this collection, or by the editor of this collection. Dagobert Runes, not known to be a Chinese linguist, is listed as the translator of portions of the Tao Teh Ching included in the volume. Despite various flaws, however, the book is valuable for the breadth of its coverage.—W. G. (shrink)

With the publication of their first collaborative book Thinking Through Confucius, David Hall and Roger Ames launched a comparative philosophical project juxtaposing American pragmatism and Chinese Confucianism. This essay focuses on the role pragmatic assumptions play in Hall’s and Ames’s announced goal of opening a “new route” into Chinese intellectual history. Hall and Ames aim to teach scholars whose scholarly sensibilities have been formed in the West what they must acknowledge about their own traditions before they can engage Chinese (...) thinkers constructively. After happily acknowledging my own debt to Hall and Ames and defending as hugely helpful the broad arc of their work, this essay raises questions about the way they deploy pragmatic assumptions as tools for “removing the useless lumber” that they claim “block” Western thinkers’ access to Chinese intellectual history. Specifically it argues that the “useless lumber” metaphor is misplaced. (shrink)

Some of the authors of the essays on Chinese philosophers prefer the pin yin system of romanization for Chinese names and words, while others prefer the Wade‐Giles system. Given that both systems are in wide use today, important names and words are given in both their pin yin and Wade‐Giles formulations. The author's preference is printed first, followed by the alternative romanization within brackets.

In lieu of an abstract, here is a brief excerpt of the content:Recent Works on Confucius and the AnalectsRonnie LittlejohnConfucius and the Analects: New Essays. Edited by Bryan W. Van Norden. New York: Oxford University Press, 2002. Pp. x + 342. Hardcover $65.00. Paper $24.95.Confucius: Analects with Selections from Traditional Commentaries. Translated by Edward Slingerland. Indianapolis: Hackett Publishing, 2003. Pp. xxix + 279. Hardcover $18.00. Paper $10.95.I do not think I can remember reading a professional review of any (...) scholarly work beginning with the imperative "Rush out and buy these books!" But I am not embarrassed to open my comments about these two new volumes on the work of Confucius with just such advice. I think that these works should be included in the personal and institutional libraries of any public interested in classical Confucianism and the Analects. I will review them in the order of their publication. Accordingly, Professor Slingerland's work, although a translation and commentary on the Lun yu, will follow the set of essays compiled and edited by Professor Van Norden. Although this seems to be a rather straightforward procedure, the reader may well wonder whether Slingerland's translation and its extensive use of the commentarial tradition on the Analects in any way displaces one or more of the essays in Van Norden's collection. Remarkably, I did not find this to be true at all. I think this is a tribute largely to the Van Norden anthology and the quality of the scholarship represented by its contributors.The Van Norden collection contains ten essays. In part 1 there are four grouped under the heading "Keeping Warm the Old," and in part 2 there are six under the topic "Appreciating the New." This is a grouping inspired by Analects 2.11: "One who can keep warm the old, yet appreciate the new, is fit to be a teacher." The editor's principal reason for this division in the material is that the authors of the essays in the first section accept the canonical integrity of the Analects and its worldview (or at least they do not explicitly call this into question or depend on a text or form a critical analysis in any of their arguments). In contrast, the authors in the second section explore issues that have not been a part of the commentarial and interpretive tradition on Confucius or the Analects, and many of them employ a textual critical apparatus to buttress their arguments and hermeneutical constructions.Before I provide an overview of the component essays, I want to make a few observations about the "Introduction" written by Van Norden. While it is often the purpose of the editor of an anthology to preview the component essays in the collection, [End Page 99] this is not Van Norden's intention. Looking at the result, I must say that I am very grateful he did not follow the usual pattern. What Van Norden has provided is a readily accessible overview of China in the period before and after Confucius, and a very tight and up-to-date summary of the life of Confucius. It is the best five-page introduction I have found to the current literary and textual debate about the Analects arising from the work of Bruce and Taeko Brooks, and a very decent survey of key concepts in the Confucian philosophical lexicon taken from the Analects.The first essay in part 1 is "Naturalness Revisited: Why Western Philosophers Should Study Confucius" by Joel Kupperman of the University of Connecticut, who was a student of H. G. Creel at the University of Chicago in the mid-1950s. Kupperman holds that there are gaps in Western ethical philosophy that correspond to interesting and important lines of thought to be found in Confucius. What he has in mind specifically is an interest he finds in Confucius on matters of style and decorum in life. He thinks that Western thought has neglected the style of interpersonal interaction because of its preoccupation with moral choice and decision. Although he takes up two possible counterexamples (Nietzsche and Aristotle), I do not believe most readers will find his way of setting them aside to be very satisfying. His work in this part of the essay... (shrink)

B a c k g r o u n d. The article examines the philosophical and worldview foundations and specifics of the functioning of cultural strategies within the framework of the "One Belt, One Road" (BRI) Initiative, as well as their potential and risks for Ukraine in the context of possible implementations. It was revealed that the theoretical basis of the formation of the cultural strategy of the BRI is the idea of a new democracy, which provides for the creation (...) and development of a "new culture". This idea includes preserving the traditional priorities of Chinese civilization and introducing new aspects that take into account both the Marxist considerations of the leaders of the Chinese Communist Party and contemporary global trends. M e t h o d s. The research methodology includes content analysis of official documents and strategies, critical discourse analysis of scientific articles and studies, as well as comparative analysis of cultural strategies in different regions. These methods make it possible to deeply study and evaluate the specificity and effectiveness of cultural initiatives in the context of the BRI. R e s u l t s. It is revealed that modern researchers in China focus on a number of strategies for cultural development within the framework of the BRI, including increasing the level of spiritual culture formation, ensuring the long-term development and inheritance of cultural values, increasing the overall level of state power through cultural promotion, forming a state with "strong" culture, the transmission of cultural values from generation to generation, the promotion of the building of a harmonious society through cultural initiatives, the use of foreign experience for the benefit of China, the expansion of influence outside the country through cultural initiatives, the development of "cultural" product brands, and the use of historical heritage for development of modernity. It is substantiated that for the effective and full implementation of these cultural strategies within the framework of the BRI, the Chinese authorities have formulated a powerful state policy for the training of personnel in the field of culture, developed and identified key challenges and tasks for their implementation. Particular attention is paid to the peculiarities of the implementation of China's cultural strategies both in countries culturally close to China (regions of Southeast Asia and the Pacific Ocean), and in countries that are significantly different from the traditions and customs of China, which is the founder of the BRI Initiative (countries of Europe, Latin America and the Persian Gulf). C o n c l u s i o n s. It is proven that for the possible implementation of the BRI cultural strategies in Ukrainian realities, it is necessary to understand both risks and advantages. If among the key advantages it is possible to single out the spread of the network of Institutes of Ukrainian Studies (such as the Confucius Institutes), which will contribute to the dissemination of authentic information about Ukrainian culture, tradition and language, then among the risks insufficient attention to cultural differences may cause misunderstandings between partners from different countries, which may lead to breaches of contracts or non-fulfillment of the terms of the agreement. This can affect the trust between the parties and cause conflicts. (shrink)

Pythagoras -- Confucius -- Heracleitus -- Parmenides -- Zeno of Elea -- Socrates -- Democritus -- Plato -- Aristotle -- Mencius -- Zhuangzi -- Pyrrhon of Elis -- Epicurus -- Zeno of Citium -- Philo Judaeus -- Marcus Aurelius -- Nagarjuna -- Plotinus -- Sextus Empiricus -- Saint Augustine -- Hypatia -- Anicius Manlius Severinus Boethius -- Śaṅkara -- Yaqūb ibn Ishāq aṣ-Ṣabāḥ al-Kindī -- Al-Fārābī -- Avicenna -- Rāmānuja -- Ibn Gabirol -- Saint Anselm of Canterbury -- al-Ghazālī (...) -- Peter Abelard -- Averroës -- Zhu Xi -- Moses Maimonides -- Ibn al-'Arabī -- Shinran -- Saint Thomas Aquinas -- John Duns Scotus -- William of Ockham -- Niccolò Machiavelli -- Wang Yangming -- Francis Bacon, Viscount Saint Alban (or Albans), Baron of Verulam -- Thomas Hobbes -- René Descartes -- John Locke -- Benedict de Spinoza -- Gottfried Wilhelm Leibniz -- Giambattista Vico -- George Berkeley -- Charles-Louis de Secondat, baron de La Brède et de Montesquieu -- David Hume -- Jean-Jacques Rousseau -- Immanuel Kant -- Moses Mendelssohn -- Marie-Jean-Antoine-Nicolas de Caritat, marquis de Condorcet -- Jeremy Bentham -- Georg Wilhelm Friedrich Hegel -- Arthur Schopenhauer -- Auguste Comte -- John Stuart Mill -- Søren Kierkegaard -- Karl Marx -- Herbert Spencer -- Wilhelm Dilthey -- William James -- Friedrich Nietzsche -- Friedrich Ludwig Gottlob Frege -- Edmund Husserl -- Henri Bergson -- John Dewey -- Alfred North Whitehead -- Benedetto Croce -- Nishida Kitarō -- Bertrand Russell -- G.E. Moore -- Martin Buber -- Ludwig Wittgenstein -- Martin Heidegger -- Rudolf Carnap -- Sir Karl Popper -- Theodor Wiesengrund Adorno -- Jean-Paul Sartre -- Hannah Arendt -- Simone de Beauvoir -- Willard Van Orman Quine -- Sir A.J. Ayer -- Wilfrid Sellars -- John Rawls -- Thomas S. Kuhn -- Michel Foucault -- Noam Chomsky -- Jürgeb Gabernas -- Sir Bernard Williams -- Jacques Derrida -- Richard Rorty -- Robert Nozick -- Saul Kripke -- David Kellogg Lewis -- Peter (Albert David) Singer. (shrink)

B a c k g r o u n d. According to the genre characteristics, the article is a form of publicizing analytical conclusions from the experience of research in the field of the philosophical Chinese studies at the National Academy of Sciences of Ukraine from 1991 to the present day. The material for understanding was supplied from the environment of scientific professional activity of prominent figures of Ukrainian philosophical Sinology from the H. Skovoroda Institute of Philosophy of the NAS (...) of Ukraine and the A. Krymskyi Institute of Oriental Studies of the NAS of Ukraine. The scientific achievements of academic Sinologists, who are leading researchers of Chinese philosophical education, science and culture from the archaic to modern times, are highlighted. They are, namely: V. Kiktenko, V. Pyrohiv, V. Hamianin, S. Kapranov, Y. Hobova and A. Usyk. M e t h o d s. The article uses an analytical approach based on the study of historical and philosophical sources. The methodological basis of the research is the main methods of historical and philosophical science: problem-categorical analysis, socio-cultural analysis and biographical analysis. At the same time, the methods of situational and contextual analysis of scientific texts are applied. R e s u l t s. Four conditional thematic vectors of the progress of academic philosophical Sinology in modern Ukraine are classified, namely the study of: 1. the history of ancient Chinese philosophy, especially Confucianism; 2. the history of Chinese philosophy in the 19th – early 21st centuries; 3) the history of Ukrainian Sinology in the 18th – early 21st centuries; 4. the history of modern foreign Sinology. The director of the A. Krymskyi Institute of Oriental Studies of the NAS of Ukraine and the head of the Ukrainian Association of Sinologists V. Kiktenko very effectively studies all these vectors, especially the last three of them. His colleagues at the institute V. Pyrohiv, V. Hamianin and Y. Hobova mainly research the first of these vectors, and primarily the history of Confucianism. Employees of the H. Skovoroda Institute of Philosophy of the NAS of Ukraine S. Kapranov and A. Usyk are also focused scientific attention on the history of Confucianism, in particular, the second of them studies social ethics and anthropology of Confucius. C o n c l u s i o n s. As a result it was established that modern domestic philosophical academic Sinology is a qualitatively new and innovative direction of Oriental studies in independent Ukraine. This discipline was formed as a result of the two-century progress of Ukrainian Chinese studies from the era of Hetmanshina until now. V. Kiktenko and his colleagues have made a significant and already internationally recognized contribution to the study of both the classical philosophical schools of Ancient China and their ideological heirs, in particular, the leaders of the PRC and the CCP from Deng Xiaoping to Xi Jinping during these thirty years. V. Kiktenko also laid the foundations for the study both of the history of Ukrainian Chinese studies and of modern foreign, primarily Western European and North American, Sinology. (shrink)

For some of the world's great thinkers, including Aristotle, Aquinas, and Hegel, philosophy is a vast system of fixed, capital-T Truth for humankind to discover, explore and comprehend. For others, even among those with philosophies as diverse as William James and Ludwig Wittgenstein, philosophy is simply a tool, or a process for ascertaining individual factual truths specific to a given time and place. It is often said that if you ask any ten philosophers to define their subject, you're likely to (...) get ten different answers. Here, presented for non-specialist readers, is an easy-to-understand survey of ideas put forth by 100 important philosophers, from the pre-Socratics of ancient Greece to the analytic philosophers of the present day. Each thinker is summarized in a single illustrated page, or in many instances, in a two-page spread. Each entry includes the philosopher's birth and death dates, titles of major works, major influences, a capsule biographical sketch, and a brief summary of his or her most important ideas. In addition to philosophers in our own Western tradition, readers will find Chinese sages, including Confucius and Lao-tzu, the Indian Buddhist philosopher Ngrjuna, and thinkers representing other cultures. Just a few of the 100 important thinkers represented in this book are: Plato Aristotle Augustine of Hippo Roger Bacon Thomas Aquinas Thomas Hobbes John Locke Rene Descartes Baruch Spinoza Immanuel Kant G.W.F. Hegel Friedrich Nietzsche William James Ludwig Wittgenstein Martin Heidegger Jean-Paul Sartre Alfred Jules Ayer Willard V.O. Quine Thomas Kuhn Donald Davidson and many othersThe text is enhanced with more than 250 illustrations and a glossary of philosophical terms. (shrink)

From Abhidharma to Zurvan, this important new resource identifies and defines the principal concepts and individuals in Asian philosophy throughout the world. The comprehensive geographic coverage encompasses China, Japan, India, the Middle East, the United States and Australasia, with an emphasis on contemporary developments and movements. Featuring 650 signed A-Z entries, the Encyclopedia emphasises the present-day vitality of Asian philosophy, and provides extensive coverage of trends such as the reciprocal exchange of theories between East and West, and new schools of (...) thought such as orientalism. Entries include: * Confucius and Confucianism * karma * shamanism * no-self * Madhyamaka School of Buddhism * hungry ghosts * orientalism * Ramanuja * simplicity * Yi Yulgok * Wantokism * Chuang-tzu/Zhuangzi * tantra * harmony * Sufism * Yin-Yang * Mulla Sadra * Zen * and much more. Cross-references; bibliographies and annotated suggestions for further reading; variants provided for all foreign terms (e.g. Pali/Sanskrit, Arabic/Persian). (shrink)

Ch. 1. Metodologicheskie problemy sot︠s︡ialʹno-gumanitarnogo poznanii︠a︡ -- ch. 2. Metodologicheskie problemy istorii filosofii i ėstetiki.

Social inequalities in health in the UK persist despite attempts to reduce them. We argue that work and pensions constitutes an area of intervention where there is potential to make change happen. We propose that workers who are exposed to significant health risks through their occupation should be allowed to draw their state pension earlier, based on a minimum number of years in the workforce. We model this proposal on similar policies in other European countries. In our modification, the pension (...) age and the retirement age would be separated, such that workers can receive a state pension whether or not they choose to continue working. This arrangement may encourage workers either to reduce their working hours or to change to less demanding or harmful work. The health of these workers would thereby benefit from reduced exposure to a harmful work environment, reduced stress and more opportunities for rest and relaxation. However, it has also been suggested that retirement is bad for mental health. In response, our proposal enables workers to phase in full retirement over a period of part-time work, and we believe that this would counter any potential negative effects on health caused by retirement. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Humaneness and Justice in the Analects:On Tao Jiang's Origins of Moral-Political Philosophy in Early ChinaHagop Sarkissian (bio)IntroductionOne of the central themes of Tao Jiang's Origins of Moral-Political Philosophy in Early China is the contestation of the values of partialist humaneness and impartialist justice across diverse thinkers and texts throughout the classical period. His departure point is the Analects, which displays a keen awareness of the difficulties in balancing these (...) opposing values. Jiang's analysis of this dynamic is skillful, filled with Sinological detail and philosophical analysis.Here, I hope to add to Jiang's discussion, focusing on two broad points. First, I suggest two different interpretations of Jiang's analysis of ren 仁 as preference for kin in the Analects, and argue that one of these interpretations is more successful than the other. Second, I argue that aligning humaneness with partiality on the one hand, and justice with impartiality on the other, may obscure some of the Analect's views on these topics, even while illuminating others. In particular, I try to argue that justice cannot be understood as consisting of impartiality alone.Humaneness and JusticeJiang provides "thin or baseline definitions" of the key values of humaneness and justice so as to "schematize … competing normative values operative in the moral-political project during the classical period while … leaving room for variations on these broad underlying values among different inherited texts and the thinkers they are attributed to" (p. 35). They are as follows:[H]umaneness is understood in this book as the … natural inclination to be partial toward those who are close to us, especially our family/kin members; justice is defined here as … our exercise of impartial judgment on the merits of persons and states of affairs, especially in lieu of articulated and publicized standards and codes, irrespective of their relations to us. In other words, humaneness is partialist in nature, whereas justice is impartialist. Humaneness is understood in relational terms, whereas justice is non-relational by contrast. More importantly, precisely because of the relational nature of humaneness, [End Page 429] agent and recipient cannot be switched or substituted, whereas in justice agent and recipient are switchable and substitutable.This framework is fruitful, allowing Jiang to draw connections across texts and thinkers, highlighting aspects of the debates that too often remain hidden from view. His detailed analyses of concepts such as xiao (filial piety), jianai (impartial care), fa (objective standards), tian (Heaven), and shu (conscientious perspective taking) show how they relate to these overarching values. The schematization works, and the book repays careful reading.There are also points, however, where the alignment of humaneness with partiality on the one hand, and justice with impartiality on the other, can lead those familiar with these texts to wonder whether the presentation has, as a result, oversimplified some complex issues. I discuss two of these in what follows.Ren and PartialityJiang claims that the concept of ren in the Analects has two components or elements to it. As he puts it,[T]he way ren is articulated by Confucius, it contains both a partialist element favoring one's family and an impartialist element when dealing with others. … To put it in terms of the central terminologies employed in this book, ren in the Analects is a comprehensive category that contains the elements of both humaneness and justice.Jiang 2021, p. 53)Jiang's analysis of ren in terms of impartiality is compelling, so I will focus on the other half of the analysis—specifically, the claim that the concept of ren itself is partialistic (or, more accurately, has a notable partialist element). This claim may surprise some readers. For example, ren has often been contrasted with the partialistic xiao (filial piety) as the more impartial, public-facing virtue in Confucianism. Indeed, this contrast has been the focus of a strenuous and strident debate in Confucian ethics in modern times (see, e.g., Guo 2007; Guo 2004; Liu 2003), and has a pedigree going at least as far back as the Hou Hanshu (Chan 2004). However, such debates span multiple texts and thinkers in the Confucian tradition. We can still ask the more pointed... (shrink)

As has been often descried, the well-being and integration of refugees, asylum seekers and immigrants mutually influence each other. Therefore, OMEGA Health Care Center is carrying through programs which at the same time further integration on the level of individuals and help prevent or address psychological, social and medical problems. Women and minors are the main target groups of these programs. Aside form giving adolescents concrete support—e.g. in their schoolwork—most of our youth programs focus on active work toward integration. This (...) we understand as supporting real contact between individuals of different cultures. Currently, OMEGA is conducting outreach activities in refugee shelters and schools. In afternoon activities minors have the opportunity to join a music group, to participate in a school support program and to attend computer courses. One goal of our work it to include marginalized youth in all these groups and actively support their social integration in the mainstream society. Finally, the results of an evaluation of our music group and possible interventions for group leaders are discussed. (shrink)

Markov, A. A. On constructive mathematics.--Ceĭtin, G. S. Mean value theorems in constructive analysis.--Zaslavskiĭ, I. D. and Ceĭtlin, G. S. On singular coverings and properties of constructive functions connected with them.--Maslov, S. Ju. Certain properties of E. L. Post's apparatus of canonical calculi.--Zaslavskiĭ, I. D. Graph schemes with memory.