In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:A Companion to Angus C. Graham's Chuang Tzu: The Inner ChaptersSteve CoutinhoA Companion to Angus C. Graham's Chuang Tzu: The Inner Chapters. By Harold D. Roth. Monographs of the Society for Asian and Comparative Philosophy, 20. Honolulu: University of Hawai'i Press, 2003. Pp. 243. Paper $18.00.Scholars of Chuang Tzu—and "children of Angus"—will enthusiastically welcome Harold Roth's A Companion to Angus C Graham's Chuang Tzu: The Inner Chapters, a (...) collection of A. C. Graham's scholarly studies of the Chuang Tzu. Thanks to Roth's concerted efforts, Graham's scholarship on the Chuang Tzu has now been made readily available in a single volume. A. C. Graham was one of the most distinguished Western scholars of classical Chinese philosophy and one of the leading interpreters of the philosophy of Chuang Tzu. His pioneering research—textual, linguistic, and philosophical—on the Chuang Tzu and on its philosophical predecessor, the Later Mohist Canon, have laid the scholarly groundwork for further explorations of this philosophical and literary masterpiece.This collection includes: Graham's "Textual Notes to Chuang Tzu: The Inner Chapters," first published as a scholarly monograph in 1982 as a supplement to the Bulletin of the School of Oriental and African Studies, under the title "Chuang-tzu: Textual Notes to a Partial Translation"; "How Much of Chuang Tzu Did Chuang Tzu Write?" which first appeared in 1976 in the Journal of the American Academy of Religion; [End Page 126] "Chuang Tzu's Essay on Seeing Things As Equal," written in 1968 for the Bellagio Conference on Taoist Studies and first published in a volume of History of Religions; "Two Notes on the Translation of Taoist Classics," which first appeared in 1991 in Interpreting Culture Through Translation: A Festschrift for D. C. Lau; and "Taoist Spontaneity and the Dichotomy of 'Is' and 'Ought,'" first published in 1983 in Victor Mair's Experimental Essays on the Chuang Tzu. The Companion ends with a Colophon by Harold Roth, "An Appraisal of Angus Graham's Textual scholarship on the Chuang Tzu."Chapter 1 reproduces Graham's textual notes on his translation of the Chuang tzu. Graham had written his "Textual Notes to Chuang Tzu: The Inner Chapters" while working on his translation of the Inner Chapters, and he had hoped to include them in the final version of Chuang Tzu: The Inner Chapters. Since this was not possible, Graham had them published instead by SOAS as a supplement to their Bulletin. Roth begins the Companion with a painstakingly reproduced computer-input version of Graham's original typewritten manuscript, which he also reorganized so that it corresponds to the (somewhat idiosyncratic) order and structure of Graham's translation. For ease of cross-reference, page numbers are provided to both Graham's translation and the Harvard Concordance (Chuang-tzu yin-te), the source text with which Graham worked.Chapter 2 is Graham's study, "How Much of Chuang Tzu Did Chuang Tzu Write?" This was written in large part as a response to Fu Ssu-nien's extraordinary and controversial claim that chapter 2, "Qi Wu Lun," is not the work of Chuang Tzu but of Shen Tao. In this paper Graham also attempts to identify how much of what he calls the "ragbag" chapters could have come from the same author as the Inner Chapters. The technique he uses is a straightforward tabulation of occurrences of characteristic usages and expressions in the various chapters, followed by a set of detailed comments. He compares carefully chosen idioms, grammatical particles and patterns, philosophical terms, and references to persons and themes. Comparisons are made specifically between the Inner Chapters, the "ragbag" chapters together with chapter 32, and the rest of the book.This is followed by a detailed justification of his "reconstruction" of what he believes to be the original introductory paragraph to chapter 3, "Yang Sheng Zhu." The next two sections put forward reasons for dividing the "Anarchist" chapters (8 to 11a, and 28 to 31) into two sections, the former group (8 to 11a) attributed to a person he calls the "Primitivist," the latter (28 to 31), following the argumentation of Kuan Feng, attributed to the... (shrink)

Yen Fu was one of the four representatives who looked to the West for truth before the birth of the Chinese Communist Party. Our research on his life and work is still insufficient. Needless to say, both Yen Fu and Lin Shu were known as famous translators in pre-Liberation days. But Lin Shu cannot be equated with Yen Fu, insofar as their ideological and academic achievements and their contributions to modern China are concerned. From the post-Liberation days to the eve (...) of the Great Cultural Revolution, research works on Yen Fu remained scanty and he was seldom mentioned in articles on the advanced models among modern Chinese thinkers. More articles on Yen Fu appeared during the Criticize-Lin, Criticize-Confucius Campaign because Yen Fu had been mentioned by Chairman Mao. But the "Gang of Four" openly defied Chairman Mao's explicit direction by tampering with modern Chinese history, fabricating the struggle between the Confucians and the Legalists and describing Yen Fu as a Legalist. Chairman Mao pointed out: "Before the May Fourth movement, the struggle on the Chinese cultural front was one between the new bourgeois culture and the old feudal culture, and the antagonisms between modern schools and imperial examinations, between the new learning and the old learning and between Western thought and Chinese thought were all of the same nature." But, in the articles by Liang Hsiao and Lo Ssu-ting, all this has been described as the struggle between Legalists and Confucians and between Legalism and Confucianism. Thus, Chang Tai-yen, not Sun Yat-sen, is regarded as a bourgeois revolutionary and "Legalist." Yen Fu, not the "Confucian" K'ang Yu-wei, is treated as a representative of the bourgeois Reformists. This attitude has caused serious theoretical, ideological and academic chaos. We should do away with the chaos, conduct a thorough criticism of the "Gang of Four" and push forward our academic research work in accordance with the principle of "letting a hundred schools of thought contend.". (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 22 (2002) 63-76 [Access article in PDF] Formal Practice: Buddhist or Christian Robert Aitken Diamond Sangha In this paper, I write from a Mahayana perspective and take up seven Buddhist practices and the views that bring them into being, together with Christian practices that may be analogous, in turn with their inspiration. The Buddhist practices sometimes tend to blend and take on another's attributes and functions. I (...) name them according to their usage in Western Buddhism.The Nembutsu (Ch. Nien-fo, "Recalling Buddha") is the pronouncement of veneration to Amida Butsu (Ch. A-mi-to-fo, Skt. Amitabha Buddha), an appeal to his salvific power, and sometimes an endeavor to unify with him.The ekomon (Ch. hui-hsiang-men, Skt. parinamana) is a verse that transfers merit back to Buddhas, bodhisattvas, and past teachers for their further empowerment to bring beings to the way of the Buddha.Zazen (Ch. tsao-ch'an, Skt. dhyana) is focused meditation intended to enable the student to personalize the realization and way of the Buddha.The vow or expression of aspiration (J. gan, Ch. yuan,Skt. pranidhana) pronounces a determination to make realization possible for the self and others.Sange, or zange (Ch. chang-hui, Skt. kshamayati), is the confession of personal responsibility for bad karma in the past and repentance for it.Mudra(J. in, Ch. yin) and dharani(J. darani or ju, Ch. chou) are ritualized presentations of realizations and their dharma. They can be gestures, hand positions, or postures; dharaniare esoteric formulas or texts.Sutras and sutra services, from the Sanskrit (J. kyo,Ch. ching), traditional Buddhist chants and texts. The Nembutsu The Nembutsu invokes Amida, the Buddha of Infinite Light and Life and the Lord of the Pure Land, a powerful savior by dint of vows he took while still in his Bodhisattva Dharmakara incarnation. He is venerated across Asia—in Japan, Korea, Vietnam, and the Chinese diaspora. The Nembutsu formula, "Namu amida butsu," or the equivalent in the other languages ("Veneration to 'Amida Butsu'"), is repeated devotionally, bringing promise of a joyous afterlife, and for some, intimacy with Amida, [End Page 63] the spiritual oyasama, or parent, an effect not unlike that of Christian mysticism. 1 The Myokonin (Pure and Happy People), the Pure Land movement of Japanese who take it upon themselves to practice the Nembutsu moment-to-moment, set forth their experience in artless poetry that is poignant and metaphysically clear: I thought it was all due to my self-power, That [the Nembutsu] was uttered; But it was not so, it all came from the power of Oya. What I was imagining to be the other power Was no other than the self-power itself. Wishing to shun the evil path And ever hoping for the Pure land— The very thought was no other than the self-power. I have been designing all the time, Saying, "Is this the way, or that?" But there was no designing after all, All was given fully, and freely How grateful I am! Namu amida butsu! 2Interior repetition of the Nembutsu hundreds of times a day brings the fulfilling gift of spiritual intimacy with the oya, and the Christian analoy is clearly the Jesus Prayer, "Lord Jesus Christ, Son of God, have mercy on me, a sinner," or its shortened version, "Lord have mercy" ("Kyrie eleison"). 3 Yet there is more than a shade of difference between devotion to a savior empowered by his original vows for his all-embracing compassion, and devotion to the one who inherits the power of an omnipotent God. In the words of Saint Teresa of Avila, "God is almighty. His power has equaled His will; and so He can do everything that pleases him. The less I understand this, the more I believe it and the greater the devotion it arouses in me. Blessed is He forever! Amen." 4 The EkomonIn contrast to the Nembutsu, the ekomon is not an appeal for redemption but a return of the "auspicious power" (J. fukutoku, Ch. fu-tu, Skt. punya) of the sutra or sutras just recited to... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Meeting of Minds: Intellectual and Religious Interaction in East Asian Traditions of ThoughtDeborah SommerMeeting of Minds: Intellectual and Religious Interaction in East Asian Traditions of Thought. Edited by Irene Bloom and Joshua A. Fogel. New York: Columbia University Press, 1997. Pp. 391.Meeting of Minds: Intellectual and Religious Interaction in East Asian Traditions of Thought, a volume of eleven essays written in honor of Wing-tsit Chan and William Theodore (...) de Bary, proposes to explore how Confucian and Neo-Confucian traditions have responded to and have influenced other traditions (Buddhist, Taoist, folk, Japanese nativist, and so on) in China and Japan. The essays are arranged first geographically (seven articles on China precede four on Japan) and then roughly chronologically. All essays, save one, describe Sung or post-Sung developments. A few sentences per essay must suffice in this review.Irene Bloom's "Three Visions of Jen" is the only essay on the classical period. Informed especially by Wing-tsit Chan's work on jen and shaped by Sung and later notions of the transmission of the way, the essay examines the notion of jen in the Analects, the Mencius, and Chu Hsi's "Jen shuo" (Discussion of jen), succinctly [End Page 318] emphasizing the significant differences of perspective therein. Nodding to the book's larger intent of examining intellectual interactions with other traditions, some attention is given in the conclusion to comparisons with the Mohist, Yangist, and Ch'an traditions. Rodney Taylor's "Chu Hsi on Meditation" is also deeply indebted to Wing-tsit Chan and starts by resurveying much terrain already explored in Chan's 1989 "Chu Hsi and Quiet-Sitting" (in Chu Hsi: New Studies, published by University of Hawai'i Press). Taylor enlarges upon Chan's work especially in his discussion of Chu Hsi's practices of breath-control techniques to improve health. In keeping with the larger direction of the book, Taylor contrasts Chu's emphasis on quiet sitting as a support for study with the different spiritual goals of Ch'an Buddhism.Patricia Ebrey's "Sung Neo-Confucian Views on Geomancy" examines a topic that is seldom encountered in American scholarship: the attitudes of such figures as Ssu-ma Kuang, Ch'eng I, Chu Hsi, and Ts'ai Yan-ting toward popular practices governing the placement of graves. Ebrey outlines the views of those who, as it were, are "for" or "against" geomancy (Chu and Ts'ai took geomancy seriously, although Ssu-ma and Ch'eng viewed it with apprehension) but also provides textual evidence that allows one to see the grayer areas between support for, and condemnation of, feng shui and other arts. Julia Ching's "Chu Hsi and Taoism" considers Chu's interpretations of such classical texts as the I ching, Lao Tzu, Chuang Tzu, and Ch'u tzu and also assays his commentaries on such later texts as the Ts'an-t'ung-ch'i (an alchemical text Chu commented on with the assistance of Ts'ai Yan-ting) and the Yin-fu-ching (a commentary that Ching concludes is most likely not Chu's work). She also explores in some detail the specifics of Chu's regimen of breathing practices.Moving from specific thinkers of the Sung to general developments in the Ming and Ch'ing dynasties, Chn-fang Y's "The Cult of Kuan-yin in Ming-Ch'ing China: A Case of Confucianization of Buddhism?" describes how the cult of Kuan-yin served the aims of Confucian family values and facilitated the realization of women's domestic expectations of filiality and fertility. Y explores the little-studied practice of ke-ku, or the cutting off of one's flesh to feed another, and relates Kuan-yin's role as a protector of those who engage in such filial excisions.Koichi Shinohara's "Ta-hui's Instructions to Tseng K'ai: Buddhist 'Freedom' in the Neo-Confucian Context" returns to the Sung but continues the focus on Buddhism, finding an example of Buddhist-Confucian interaction in the religious instruction given by the monk Ta-hui to a vice minister of rites. But what is particularly Confucian about minister Tseng K'ai's interest in Buddhism? The... (shrink)

ABSTRACT:Drawing upon John Rawls's framework inThe Law of Peoples,this paper argues that MNEs have a responsibility to promote well-ordered social and political institutions in host countries that lack them. This responsibility is grounded in a negative duty not to cause harm. In addition to addressing the objection that promoting well-ordered institutions represents unjustified interference by MNEs, the paper provides guidance for managers of MNEs operating in host countries that lack just institutions. The paper argues for understanding corporate responsibility in relation (...) to the specific institutional environment in which MNEs operate. (shrink)

The incomparability of alternatives is thought to pose a problem for justified choice, particularly for proponents of comparativism better than,worse than,equally good,roughly equalon a par. namely, rejection of the transitivity of the relation In this paper, I argue that proponents of comparativism need not incur this cost. I defend the possibility of justified choice between incomparable alternatives on grounds that comparativists can accept. The possibility of incomparability has been met with resistance, in part because of the intuitive appeal of comparativism. (...) By defending the possibility of justified choice between incomparable alternatives on grounds that comparativists can accept, this paper supports further inquiry into the subject of incomparability. (shrink)

The incomparability of two items is thought to pose a problem for making justified choices and for consequentialist theories that rely on comparing states of the world to judge the goodness of a particular course of action. In response, it has been argued that items thought incomparable by one of the three standard relations, ‘better than’, ‘worse than’ and ‘equally good’, are instead comparable by some fourth relation, such as ‘roughly equal’ or ‘on a par’. Against such accounts, this article (...) argues that values in virtue of which comparisons are made can be ‘clumpy’ and that in comparisons involving clumpy values, we have no reason to accept ‘roughly equal’ or ‘on a par’ as distinct from ‘equally good’. The article supports the possibility of incomparability by arguing for an interpretation of incomparability as an instance of incommensurability. (shrink)

In this paper, I examine the case made by Christopher McMahon for managerial democracy. Specifically, I examine the extent to which McMahon’s account is able to address a series of objections against the case for managerial democracy as articulated by Thomas Christiano. Christiano articulates two sets of objections. First, Christiano argues that McMahon does not succeed in ruling out the possibility that managerial authority is best understood as promissory in its basis, in which case there is no presumption in favor (...) of its democratic exercise. Second, Christiano raises a series of objections to the effect that even if we accept McMahon’s account of the nature of managerial authority, the conclusion for the democratic exercise of that authority by workers at the level of individual economic enterprises does not follow. In the end, I argue that McMahon’s account contains the resources to address these objections if one adopts a specific view about the moral limits to relationships that involve the submission of the will on the part of one person to another. Adoption of this view, however, appears to come at the expense of what I take to be the account’s commitment to liberalism. As such, what I understand this paper to reflect more generally is the apparent difficulty for liberals in arguing that there is something inherently morally troubling about capitalist work relations. (shrink)

ABSTRACT:Of the many developments in business ethics that Thomas Donaldson has helped pioneer, one is the application of social contract theory to address questions about the responsibilities of business actors. InCorporations and Morality, Donaldson develops one of the most sustained and comprehensive accounts that aims to justify the existence of for-profit corporations and to specify and ground their responsibilities. In order to further our understanding about the purpose and responsibilities of productive organizations, and as a contribution to the scholarship on (...) Donaldson’s thought, this paper gathers together the critical responses to Donaldson’s account along with Donaldson’s replies to his critics. The paper argues that we would do well to continue engaging with Donaldson’s account because of its distinctive and challenging conception of the purpose and responsibilities of productive organizations, but that many of the insights to be gained come from reframing the role played by social contract theory. (shrink)

:Building on John Rawls’s account of the Law of Peoples, this paper examines the grounds and scope of the obligations of transnational corporations that are owned by members of developed economies and operate in developing economies. The paper advances two broad claims. First, the paper argues that there are conditions under which TNCs have obligations to fulfill a limited duty of assistance toward those living in developing economies, even though the duty is normally understood to fall on the governments of (...) developed economies. Second, by extending Rawls’s account to include a right to protection against arbitrary interference, the paper argues that TNCs can be said to have negative and positive obligations in the areas of human rights, labor standards, and environmental protection, as outlined in the U.N. Global Compact. More generally, the paper aims to further our understanding of the implications of Rawls’s account of justice. (shrink)

This paper examines the extent to which the voluntary adoption of codes of conduct by multinational corporations rendersMNCs accountable for the performance of actions specified in a code of conduct. In particular, the paper examines the ways in which codes of conduct coordinate the expectations of relevant parties with regard to the provision of assistance by MNCs on grounds of rescue or justice. The paper argues that this coordinative role of codes of conduct renders MNCs more accountable for the performance (...) of actions specified in a code of conduct than they would be without a code of conduct. This interpretation of the significance of codes of conduct is contrasted with the view that codes of conduct render MNCs accountable for performing actions specified in a code of conduct by grounding contractual obligations for the performance of such actions. (shrink)

本书内容包括:儒家与人际关系的改善;谈儒家与心灵生活;谈孟子与成功之道;感悟老子的人生大智慧等。.

This paper investigates the conscious status of both the knowledge that an item is legal and the knowledge of why it is legal in sequence learning. We compared ability to control use of knowledge with stated awareness of the knowledge as measures of the conscious status of knowledge. Experiment 1 showed that when people could control use of judgment knowledge they were indeed conscious of having that knowledge according to their own statements. Yet Experiment 2 showed that people could exert (...) such control over the use of judgment knowledge when claiming they had no structural knowledge: i.e. conscious judgment knowledge could be based on unconscious structural knowledge. Further implicit learning research should be clear over whether judgment or structural knowledge is claimed to be unconscious as the two dissociate in sequence learning. (shrink)

ABSTRACT:In this address, I outline a “back to basics” approach to specifying the responsibilities and role of business in relation to society. Three “basics” comprise the approach. The first is arguing that basic principles of ordinary morality, such as a duty not to harm, provide an adequate basis for specifying the responsibilities of business managers. The second is framing the role of business in society by looking to the values realized by the basic building blocks of contemporary economic activity, i.e., (...) markets and firms. The third is making explicit the basic institutions that structure the background against which business operates. The aim is to develop a plausible framework for managerial decision making that respects the fact of value pluralism in a global economy and that fosters meaningful criticism of current business practices while remaining sufficiently grounded in contemporary circumstances so as to be relevant for managers. (shrink)

This dissertation concerns justifications for how economic activity is organized. The dissertation considers the role of economic theory in the process of justification and assesses justifications for specific capitalist institutions. The three essays that comprise this dissertation pursue this inquiry by addressing questions respectively in the history of thought, distributive justice, and the ethics of work. ;To advance our general understanding about the development of nineteenth-century Irish political economy in the wake of the Great Irish Famine , the first essay (...) analyzes the Famine's impact on a previously unstudied, yet uniquely authoritative, element of the discipline: the questions given to candidates for the Whately Professorship of Political Economy at Trinity College, Dublin. The essay concludes, contrary to previous arguments, that the Famine did not fundamentally influence the discipline's development. Examining justifications for government responses to the Famine in light of this conclusion, the essay considers the role of economic theory in justifying how economic activity is organized. ;Challenging the position that people morally deserve their market earnings often relies on showing that there is little that people can be said to deserve or that market imperfections undermine desert claims. The second essay argues that even if people can generally be deserving and absent market imperfections, people cannot claim to deserve their earnings with respect to four common desert bases: social contribution, effort, compensation and promise of payment. A principle of fairness that requires fulfilling legitimate expectations might ground a moral claim to market earnings, but it is much weaker than moral desert in limiting income redistribution or in justifying use of the market. ;Given the nineteenth-century American labor movement's objection to the employment relationship on grounds that it was a form of servitude, the third essay assesses the extent to which a similar objection applies in contemporary society. The essay argues that despite changes in employment practices, from the standpoint of legitimate authority the employment relationship represents a form of servitude. Given ethical objections to voluntary servitude more generally, this analysis suggests the need for alternatives to the employment relationship, such as worker-owned cooperatives, in a just economy. (shrink)