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This book presents detailed discussions from leading intercultural philosophers, arguing for and against the priority of immanence in Chinese thought and the validity of Western interpretations that attempt to import conceptions of transcendence. The authors pay close attention to contemporary debates generated from critical analysis of transcendence and immanence, including discussions of apophasis, critical theory, post-secular conceptions of society, phenomenological approaches to transcendence, possible-world models, and questions of practice and application. This book aims to explore alternative conceptions of transcendence that either call the tradition in the West into question, or discover from within Western metaphysics a thoroughly dialectical way of thinking about immanence and transcendence.
Contemporary scholars of Chinese philosophy often presuppose that early China possessed a naturalistic worldview, devoid of any non-natural concepts, such as transcendence. Challenging this presupposition head-on, Joshua R. Brown and Alexus McLeod argue that non-naturalism and transcendence have a robust and significant place in early Chinese thought. This book reveals that non-naturalist positions can be found in early Chinese texts, in topics including conceptions of the divine, cosmogony, and apophatic philosophy. Moreover, by closely examining a range of early Chinese texts, and providing comparative readings of a number of Western texts and thinkers, the book offers a way of reading early Chinese Philosophy as consistent with the religious philosophy of the East and West, including the Abrahamic and the Brahmanistic religions. Co-written by a philosopher and theologian, this book draws out unique insights into early Chinese thought, highlighting in particular new ways to consider a range of Chinese concepts, including tian, dao, li, and you/wu.
This collection contains 13 essays on modern and contemporary Taiwanese philosophy, written by outstanding scholars working in this field. It highlights the importance of Taiwanese philosophy in the second half of the 20th century. While the Chinese conceptual tradition (especially Confucianism) fell out of favor from the 1950s onwards and was often banned or at least severely criticized on the mainland, Taiwanese philosophers constantly strove to preserve and develop it. Many of them tried to modernize their own traditions through dialogs with Western thought, especially with the ideas of the European Enlightenment. However, it was not only about preserving tradition; in the second half of the 20th century, several complex and coherent philosophical systems emerged in Taiwan. The creation of these discourses is evidence of the great creativity and innovative power of many Taiwanese theorists, whose work is still largely unknown in the Western world.
China’s increasing prominence on the global stage has caused consternation and controversy among Western thinkers, especially since the financial crisis of 2008. But what do Chinese intellectuals themselves have to say about their country’s newfound influence and power? Voices from the Chinese Century brings together a selection of essays from representative leading thinkers that open a window into public debate in China today on fundamental questions of China and the world—past, present, and future. The voices in this volume include figures from each of China’s main intellectual clusters: liberals, the New Left, and New Confucians. In genres from scholarly analyses to social media posts, often using Party-approved language that hides indirect criticism, these essayists offer a wide range of perspectives on how to understand China’s history and its place in the twenty-first-century world. They explore questions such as the relationship of political and economic reforms; the distinctiveness of China’s history and what to take from its traditions; what can or should be learned from the West; and how China fits into today’s eruption of populist anger and challenges to the global order. The fifteen original translations in this volume not only offer insight into contemporary China but also prompt us to ask what Chinese intellectuals might have to teach Europe and North America about the world’s most pressing problems.
Zhu Xi (1130-1200) is the most influential Neo-Confucian philosopher and arguably the most important Chinese philosopher of the past millennium, both in terms of his legacy and for the sophistication of his systematic philosophy. The Buddhist Roots of Zhu Xi's Philosophical Thought combines in a single study two major areas of Chinese philosophy that are rarely tackled together: Chinese Buddhist philosophy and Zhu Xi's Neo-Confucian philosophy. Despite Zhu Xi's importance as a philosopher, the role of Buddhist thought and philosophy in the construction of his systematic philosophy remains poorly understood. What aspects of Buddhism did he criticize and why? Was his engagement limited to criticism (informed or otherwise) or did Zhu also appropriate and repurpose Buddhist ideas to develop his own thought? If Zhu's philosophical repertoire incorporated conceptual structures and problematics that are marked by a distinct Buddhist pedigree, what implications does this have for our understanding of his philosophical project? The five chapters that make up The Buddhist Roots of Zhu Xi's Philosophical Thought present a rich and complex portrait of the Buddhist roots of Zhu Xi's philosophical thought. The scholarship is meticulous, the analysis is rigorous, and the philosophical insights are fresh. Collectively, the chapters illuminate a greatly expanded range of the intellectual resources Zhu incorporated into his philosophical thought, demonstrating the vital role that models derived from Buddhism played in his philosophical repertoire. In doing so, they provide new perspectives on what Zhu Xi was trying to achieve as a philosopher, by repurposing ideas from Buddhism. They also make significant and original contributions to our understanding of core concepts, debates and conceptual structures that shaped the development of philosophy in East Asia over the past millennium.
The Zhuangzi (Sayings of Master Zhuang) is one of the foundational texts of the Chinese philosophical tradition and the cornerstone of Daoist thought. The earliest and most influential commentary on the Zhuangzi is that of Guo Xiang (265–312), who also edited the text into the thirty-three-chapter version known ever since. Guo’s commentary enriches readings of the Zhuangzi, offering keen insights into the meaning and significance of its pithy but often ambiguous aphorisms, narratives, and parables. Richard John Lynn’s new translation of the Zhuangzi is the first to follow Guo’s commentary in its interpretive choices. Unlike any previous translation into any language, its guiding principle is how Guo read the text; Lynn renders the Zhuangzi in terms of Guo’s understanding. This approach allows for the full integration of the text of the Zhuangzi with Guo’s commentary. The book also features a translation of Guo’s complete interlinear commentary and is annotated throughout. A critical introduction includes a detailed account of Guo’s life and times as well as analysis of his essential contributions to the arcane learning (xuanxue) of the fourth century and the development of Chinese philosophy. Lynn sheds new light on how the Daoist classic, which has often been seen as a timeless book of wisdom, is situated in its historical context, while also considering it as a guide to personal cultivation and self-realization.
Traditional Chinese philosophy, if engaged at all, is often regarded as an object of antiquated curiosity and dismissed as unimportant in the current age of globalization. Written by a team of internationally renowned scholars, this book, however, challenges this judgement and offers an in-depth study of pre-modern Chinese philosophy from an interdisciplinary perspective. Exploring the relevance of traditional Chinese philosophy for the global age, it takes a comparative approach, analysing ancient Chinese philosophy in its relation to Western ideas and contemporary postmodernist theories. The conversation extends over a broad spectrum of philosophical areas and themes, ranging from metaphysics, hermeneutics, political theory, religion and aesthetics to specific philosophical schools including Confucianism, Daoism, and Buddhism. By engaging many time-honoured philosophical issues from a comparative perspective, this book bridges the gap between Eastern and Western thought and emphasises the need for a newly fortified global humanism and a deeper appreciation of different philosophical and religious values in an age gripped by large-scale crises. Arguing that traditional Chinese philosophy has immediate relevance to the many challenges of modern life, this book will be useful to students and scholars of Asian Philosophy and Asian Studies in general.
Bringing together a number of case studies, this book shows how from early on Chinese philosophical discourses unfolded through innovation and the subversion of dominant forms of thinking. Narrowing in on the commonplace Chinese motto that “the three teachings” of Confucianism, Daoism, and Buddhism “are joined into one”, as if there had never been any substantial differences between or within these schools of thought, a team of esteemed contributors challenge established views. They explain how the Daoist tradition provided a variety of alternatives to prevailing Confucian master narratives, reveal why the long history of Confucianism is itself full of ambiguities, disputes, and competing ideas and discuss how in Buddhist theory and practice, the subversion of unquestioned beliefs and attitudes has been a prime methodological and therapeutic device. By drawing attention to unorthodox voices and subversion as a method, this exciting collection reveals that for too long the traditional division into “three teachings” has failed to do justice to the diversity and subtlety found in the numerous discourses constituting the history of Chinese philosophy. Critique, Subversion and Chinese Philosophy finally makes such innovative disruptions visible.
In Apophatic Paths from Europe to China, William Franke brings his original philosophy of the unsayable, previously developed from Western sources such as ancient Neoplatonism, medieval mysticism, and postmodern negative theology, into dialogue with Eastern traditions of thought. In particular, he compares the Daoist Way of Chinese wisdom with Western apophatic thought that likewise pivots on recognizing the nonexistent, the unthinkable, and the unsayable. Leveraging François Jullien's exegesis of the Chinese classics' challenge to rethink the very basis of life and consciousness, Franke proposes negative theology as an analogue to the Chinese model of thought, which has long been recognized for its special attunement to silence at the limits of language. Crucial to Franke's agenda is the endeavor to discern and renew the claim of universality, rethought and reconfigured within the predicament of philosophy today considered specifically as a cultural or, more exactly, intercultural predicament.
This book sets up a dialogue between Emmanuel Levinas and Theodor W. Adorno, using their thought to address contemporary environmental and social-political situations. Eric S. Nelson explores the "non-identity thinking" of Adorno and the "ethics of the Other" of Levinas with regard to three areas of concern: the ethical position of nature and "inhuman" material others such as environments and animals; the bonds and tensions between ethics and religion and the formation of the self through the dynamic of violence and liberation expressed in religious discourses; and the problematic uses and limitations of liberal and republican discourses of equality, liberty, tolerance, and their presupposition of the private individual self and autonomous subject. Thinking with and beyond Levinas and Adorno, this work examines the possibility of an anarchic hospitality and solidarity between material others and sensuous embodied life.