The American Journal of Bioethics, Volume 11, Issue 10, Page 11-13, October 2011.

SCHLAGWÖRTERS: KissingerS. RichelieuS. BismarckS. MorgenthauS. MachtS. MoralS. WeltfriedenS. WeltreligionenS. WohlfahrtsstaatS. NeokapitalismusS. GlobalisierungS. MarktwirtschaftS.

이 글은 장자가 주목한 칼의 철학과 이상적 인간상이란 주제를 논의의 축으로 삼아 현대 중국의 최고작가로 평가받는 진융(金庸, 1924-2018)의 작품 소설 영웅문 의 일부를영화화한 (倚天屠龍記, Kung Fu Master, 1993)의 철학적 의의를 구명해본것이다. 이 글에서는 형식상 축약될 수밖에 없는 영화의 한계를 감안하여 원작소설의 내용을 필요에 따라 원용하여 보완해가면서 논의를 전개하였다. 그 결과 영화의 중심소재이기도 한 의천검과 도룡도라는 칼에 담겨진 철학적 의의가 장자철학과 밀접하게 연계되어 있음을 확인하였다. 특히 장자는 살상무기로써 전쟁의 도구가 되는 칼의 존재에 대해 주목한바 있는데, 는 이와 같은 장자의 철학정신을 (...) 잘 반영하여 창조적으로 승화시켰다. 장자는 자연의 이법을 벗어난 칼의 활용은 반자연한 것이며, 어떠한 경우라도 자기욕망의 대상으로 그것을 외물화해서는 안 된다고 강조한다. 또한 칼을 운용하는 주체 역시고착된 일인칭적 자아로부터 해방되지 않으면 안 되며, 타자를 강제적으로 간섭하거나 지배하려고 해서도 안 된다는 입장이다. 장자는 이러한 이상적 인간상을 가리켜 무기 (無己) 라고 제시하였는데, 영화의 주인공은 장자의 이상적 인간상에서 특히 마음의 철학을 특화한 무기 (無忌)라는 이름으로 등장한다. 이 둘의 개념은 동일한 철학정신에 기반을 두고있다는 것이 이 글의 입장이다. 이 글은 특히 이와 같은 문제의식을 무장해제의 철학정신에서 확인하고자 한 의의가 있다. (shrink)

Wie konnen wir in einer Welt mit unterschiedlichen Erfahrungen, Uberzeugungen und Werten friedlich uberleben? Mit seinem Buch Projekt Weltethos begann Hans Kung 1990 ein Gesprach, das bis heute anhalt. Schon lange vor den grossen Herausforderungen der Globalisierung, der digitalen Transformation und der Konflikte im Zuge der weltweiten Migrationsbewegungen vertraute der Tubinger Theologe auf die grundlegende Kooperationsfahigkeit der Menschen. Heute wird sein Gedanke in einer Fulle von Zugangen entfaltet: von der Friedensforschung zur Finanzwirtschaft, von der Vertrauensbildung in der Wirtschaft bis (...) zur Kunstlichen Intelligenz, von Lernprogrammen bis zu Fragen von Nachhaltigkeit und Klimawandel. Die Weltethos-Idee bleibt daher auch und gerade fur das 21. Jahrhundert ein fruchtbarer Impuls. Aus diesem Grund diskutieren prominente Stimmen aus Glaube, Kirche und Wissenschaft uber die grundlegenden Werte und Fundamente unserer Gesellschaft."-- Back cover. (shrink)

Through a systematic introduction of Confucius as a historical figure, a spiritual leader, a philosopher, a political reformer, an educator, and a person, this book offers a comprehensive, lucid, and in-depth articulation of Confucius and his teachings for Western students.

This chapter explains a key tenet of the moral theory that I call Kantsequentialism. That tenet is Kantian Telicism: the view that a subject’s will along with the value of things determine their legitimate ends, which include all their discretionary ends (say, mastering kung fu or traveling the world) as well as the following four obligatory ends: (a) never manifesting a lack of recognition respect for a person, (b) the well-being of every other existing sentient being, (c) the maximization (...) of the impersonal good, and (d) the minimization of the risk of any personal or impersonal disaster. This tenet is crucial because, on Kantsequentialism, what an agent morally ought to do is a function of what's best in terms of achieving their legitimate ends. (shrink)

Martial arts and philosophy have always gone hand in hand, as well as fist in throat. Philosophical argument is closely paralleled with hand-to-hand combat. And all of today’s Asian martial arts were developed to embody and apply philosophical ideas. In his interview with Bodidharma, Graham Priest brings out aspects of Buddhist philosophy behind Shaolin Kung-Fu — how fighting monks are seeking Buddhahood, not brawls. But as Scott Farrell’s chapter reveals, Eastern martial arts have no monopoly on philosophical traditions: Western (...) chivalry is an education in and living revival of Aristotelian ethical theories. Several chapters look at ethical problems raised by the fighting arts. How can the sweaty and brutal be exquisitely beautiful? Every chapter is easily understandable by readers new to martial arts or new to philosophy. (shrink)

The main characters in Avatar: The Last Airbender who practice the different styles of bending namely, Katara, Toph, Zuko, and Aang, each draw from the martial arts style that influenced the creation of the bending style, and they also take on personality traits that are representative of the philosophical principles that the martial art is based on. This chapter explores these four main characters, the elemental categories to which they belong, the martial arts that influence their bending, and how their (...) personalities are influenced by the philosophies from which those martial arts are derived. Waterbending is based on the martial art Tajiquan, commonly known as Taiji. Earthbending is based on a particular type of Kung Fu, Hong Jia, in which the practitioner takes rooted stances to create a strong sense of balance so that they cannot be moved. Aang is the last of the airbenders after the Fire Nation's genocide. (shrink)

Kata, the preset movements forming the backbone of all karate styles, have been a source of endless confusion for the vast majority of karate students. All students learn how to perform the kata, but there has never been an effective explanation of how they are applied. Until now! Nathan Johnson, a third-degree black belt in karate and a fourth-degree black belt in kung fu, has spent two decades on his quest to find the true meaning of kata. In Zen (...) Shaolin Karate, Johnson explains and illustrates in precise detail every subtle movement of two of karate's most common kata, and provides historical testimony for his explanations by integrating his findings with Zen philosophy. The author's unique interpretations of the Nai Fuan Chin and Saam Chin kata will destroy the barriers separating karate, kung fu, and aikido, and will revolutionize how kata are applied in all karate styles. (shrink)

Unlike typical journal articles that deal with specific issues in detail, this article offers a sketchy comprehensive re-description of the Confucian Way of family that serves the purpose of providing a bird’s-eye view to grasp the fact that, for Confucianism, family is not merely a part of the puzzle of human life, nor merely an ontological entity that serves as the foundation of the Confucian theory, but more a “Way” of living or gongfu 功夫 (aka kung fu) that comprised (...) of values toward which cultivation of the person is practiced, an art of life to be mastered, and a model of social order to be implemented. (shrink)

I lay out the framework for my theory of sensory imagination in “Imagining as a guide to possibility.” Sensory imagining involves mental imagery , and crucially, in describing the content of imagining, I distinguish between qualitative content and assigned content. Qualitative content derives from the mental image itself; for visual imaginings, it is what is “pictured.” For example, visually imagine the Philadelphia Eagles defeating the Pittsburgh Steelers to win their first Super Bowl. You picture the greenness of the field and (...) the football’s brown oblong shape. Some of what you imagine isn’t explicitly pictured, however. That it is Sunday, that it is the Super Bowl: these facts are assigned. (shrink)

Starting from the four theses that globalization is unavoidable, ambivalent, incalculable, and can be controlled rationally, ethics has an indispensable and important role to play in the process of globalization. Indeed, a number of international documents published in the 1990s not only acknowledge human rights but also speak explicitly of human responsibilities. The author pleads for the primacy of ethics over politics and economics and, in reviewing both the Interfaith Declaration for Jews, Christians, and Muslims, and the Caux Roundtable Principles (...) for Business Conduct, he raises the question about the foundation for the unconditional validity of particular basic ethical values and attitudes. In Küng’s view, no universal ethic, but only religion, expressed by the three prophetic religions, the mystical religions of Indian origin, and the wisdom religions of Chinese origin, can provide this foundation. Yet, religion as a spiritual resource intends to influence concrete behavior and decision making. Therefore, the author stresses the importance of a personality culture for business executives and an “ethic of responsibility” to shape business culture and institutions. He then proposes the Declaration of the Parliament of the World’s Religions Toward a Global Ethic as a basis to develop a business ethics that can be supported by believers and non-believers alike. (shrink)

"Presents the text of the 'Declaration' and a commentary on its evolution and significance.... The message of this book is very timely.

Recently in epistemology a number of authors have mounted Bayesian objections to dogmatism. These objections depend on a Bayesian principle of evidential confirmation: Evidence E confirms hypothesis H just in case Pr(H|E) > Pr(H). I argue using Keynes' and Knight's distinction between risk and uncertainty that the Bayesian principle fails to accommodate the intuitive notion of having no reason to believe. Consider as an example an unfamiliar card game: at first, since you're unfamiliar with the game, you assign credences based (...) on the indifference principle. Later you learn how the game works and discover that the odds dictate you assign the very same credences. Examples like this show that if you initially have no reason to believe H, then intuitively E can give you reason to believe H even though Pr(H|E) ≤ Pr(H). I show that without the principle, the objections to dogmatism fail. (shrink)

Three claims about essential properties are frequently advanced in recent discussions: (1) a property belongs essentially to a thing only if that thing would cease to exist without that property, (2) an essential property is explanatory, And (3) an essential property is such that it must belong to everything to which it belongs. I argue that the "only if" in (1) cannot be changed to "if and only if" and (1) needs to be supplemented by (2), And that (2) is (...) an indispensable feature of aristotle's view of essential properties and that it casts doubt on (3), Although (2) is usually assumed to provide a reason for (3). (shrink)

: It is generally accepted that skeptical scenarios must be possible to raise legitimate skeptical doubt. I argue that if the possibility in question is supposed to be genuine metaphysical possibility, the skeptic's reasoning does not straightforwardly succeed. I first motivate the metaphysical possibility requirement on skeptical scenarios : it's a plausible position that several authors accept and that a family of prominent views—sensitivity, safety, relevant alternatives—are committed to. I argue that plausible constraints in modal epistemology show that justification for (...) believing that certain global skeptical scenarios are metaphysically possible rests on some justified beliefs about the external world, and that this undermines the skeptical argument. While there may still be local skeptical challenges, skeptics cannot appeal to the metaphysical possibility of skeptical scenarios to generate global external world skepticism. (shrink)

The DIALOG between Husserlian Phenomnnology and Analytic Philosophy is severely hampered by the fact that much of the secondary literrature on phenomenology fails to pay attention to certain subtile semantical distinctions which are basic for a clear understanding of epistemological issures. Some European Phenomenologists even take pride in their neglect of what they consider to be shallow scholastic quibbling. I hope to remedy this short-coming by outlining in this paper what I believe to be the keypoints of Husserl's theory of (...) perception and theory of meaning. My apprach will be developmental because contrary to popular belief phenomenology has not been revealed in ont instantaneous intuition; on the contrary Husserl's views developed and shifted constantly throughout his life. (shrink)

Leading cultural, political and religious leaders offer witness to a new global awareness and to new ethical consensus, showing how we can move into the 21st Century with integrity. This collection reveals why the world, if it is to survive, needs a fundamental consensus concerning binding values, irrecoverable standards and personal attitudes.

A clear understanding of the notion of phenomenological reduction is crucial for any evaluation of the claims of Husserlian phenomenology. The phenomenological reduction is said to be the distinctive step one has to take if one is to enter the realm of phenomenology proper. Husserl labored all his life to find the best way which would lead the nonphenomenologist into the new land which he thought he had discovered. Commentators have classified the ways discussed by Husserl under at least three (...) main headings: the Cartesian way, the way through psychology, and the way through ontology. In each of these ways, one is urged to perform a phenomenological reduction. But since the ways are different, the step also of the phenomenological reduction varies somewhat for each approach. Husserl and his interpreters tried hard to clarify these subtle distinctions, but up to now their ways of speaking have proven rather opaque, especially to philosophers accustomed to the standards of clarity of Analytic Philosophy. (shrink)

Brentano hat in seinen Analysen der Wahrnehmung zwei wichtige Punkte hervorgehoben: (a) daß die innere Wahrnehmung nur ein Bewußtsein "nebenbei" sei; und (b) daß die äußere Wahrnehmung ein räumlich Ausgedehntes (und nicht eine Idee) zum Objekt habe. Er ging aber nicht weit genug, sondern blieb dem Kartesianismus verhaftet, indem er die innere Wahrnehmung immer noch ein Erkennen nannte, und andererseits vom Objekt der äußeren Wahrnehmung sagte, daß es in Wahrheit gar nicht bestehe. Wenn man aber weiter geht und zugesteht, daß (...) die sogenannte innere Wahrnehmung gar kein eigentliches Erkennen ist, und daß es im Gegenteil die äußere Wahrnehmung ist, welche die Wirklichkeit erkennt, dann wird es unmöghch, sich in der Erkenntnistheorie mit Descartes auf unmittelbare untrügliche Evidenz zu berufen. Descartes bleibt aber insofern im Recht, als es trotz allem sinnvoll bleibt, zur Rechtfertigung von Erkenntnissen auf die sogenannte innere Wahrnehmung zu verweisen. (shrink)

《傅玄〈傅子〉校读》是一部关于傅玄遗文的校释性著作。属于傅玄研究中的基础性研究.

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 work introduces the English-speaking reader to the theoretical foundations of Kng's popular works; an indispensable prolegomena for every future Christology.