Warp, Weft, and Way

Chinese and Comparative Philosophy 中國哲學與比較哲學

PEW 60:1 TOC

… with links to abstracts (click on “Summary” for each article)

What Kind of Free Will Did the Buddha Teach?
pp. 1-19
Self-Cultivation as a Microphysics of Reverence: Toward a Foucauldian Understanding of Korean Culture
pp. 20-39
Acquiring Emptiness: Interpreting Nāgārjuna’s MMK 24:18
pp. 40-64
Confucius and Mencius on the Motivation to Be Moral
pp. 65-87
Ideal Interpretation: The Theories of Zhu Xi and Ronald Dworkin
pp. 88-114

Feature Review

Beyond Satori: New Studies of Japanese Religious Experience
pp. 115-122

Book Reviews

The Japanese Arts and Self-Cultivation (review)
pp. 123-125
Situating the Bosnian Paradigm: The Bosnian Experience of Multicultural Relations (review)
pp. 125-127
The Philosophy of the Vāllabha School of Vedānta (review)
pp. 128-129
Searching for the Way: Theory of Knowledge in Pre-modern and Modern China (review)
pp. 130-133
The Virtues of the Prophet: A Young Muslim’s Guide to the Greater Jihad: The War against the Passions, and: Reflections of Tasawwuf: Essays, Poems and Narratives on Sufi Themes (review)
pp. 133-135

News and Notes

Two Ways of Doing Chinese Philosophy—A Report on the Conference “Virtue: East and West” (Hong Kong, 2008)
pp. 136-139

February 28th, 2010 Posted by | Comparative philosophy, Tables of Contents | 2 comments

2 Responses to PEW 60:1 TOC

  1. This excerpt from Victor Forte’s paper is well-put:

    The Western fascination with Asian religiosity over the past century has certainly inspired a high level of scholarship in our attempts to understand and absorb the religious possibilities of the East. Yet this effort has generally been rather narrow in focus, even in the work of our best, most adventurous scholars. The amount of material produced on Advaita Vedānta and Zen Buddhism, for example, has been oceanic in comparison to the trickle of works devoted to other religious schools in South and East Asia. One could speculate why this has been the case—perhaps the self-power systems of the East appealed to Western individualism and offered a welcome alternative just as the conflicts between our own inherited religious traditions and the failed promises of modernity were reaching an impasse. Here were new systems of thought and practice that claimed to rely neither on faith nor on rationalism, providing a promise of transcendence of both biblical dependency and techno-scientific fetishism.
    Beyond Satori: New Studies of Japanese Religious Experience

    Doil Kim’s report looks interesting as well: Two Ways of Doing Chinese Philosophy—A Report on the Conference “Virtue: East and West” (Hong Kong, 2008)

  2. Manyul Im says:

    I had actually meant to post excerpts from Kim’s piece on the comment string for The Future We Make, but didn’t have time. I’m still planning on it, soon. It’s a short piece that summarizes a conference on “Virtue: East and West” that took place in 2008.

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