Philosophizing and Power: East-West Encounter in the Formation of Modern East Asian Buddhist Philosophy (original) (raw)

East Asian Philosophy: A Brief Introduction

D.E. Osto Publishing, 2017

This book is meant to serve as an entry point for the English reader into the vast and profound ocean of East Asian philosophy. Focusing on China, it outlines the basic contours of the three major philosophical streams found in East Asia: Daoism (Taoism), Confucianism, and Buddhism. Beginning with the classical period, the book details the Daoist philosophies of Laozi and Zhuangzi, and the early Confucianism of Confucius, Mencius and Xunzi. Next, the book explains the transmission of Buddhism from India to China, and provides individual chapters on the Chinese Buddhist schools of Huayan and Chan (Zen). This is followed by chapters on the Neo-Confucian philosophies of Cheng Hao, Cheng Yi, Zhu Xi and Wang Yangming; and the modern “New Confucian” thought of Fung Yu-lan and Tu Wei-ming. The final two chapters turn to Japan and investigate the Zen philosophy of Dogen and the modern Kyoto School.

The East in the West: Chinese, Japanese, and Indian Philosophy in the 20th Century

Cambridge History of Philosophy, 1945-2015. Ed. Kelly Becker and Iain Thomson, 2019

This chapter outlines the impact of some of the most influential Asian philosophies on the English-speaking philosophical world from 1945 to 2015. Focusing on English-language materials, this chapter offers a brief sketch of some of the contributions Chinese, Japanese, and Indian philosophies have made to the broader philosophical landscape since 1945. A section on each of these regions offers a brief sketch of the historical context and key terms, followed by an account of a few key areas of philosophic interest. Some of the key traditions discussed include: Ruism (Confucianism), Daoism, and Buddhism. Some of the key areas of interest include ethics and the nature of self-cultivation, aesthetics, philosophy of mind, philosophy of language, phenomenology, epistemology, metaphysics, as well as a significant body of work concerning the nature of philosophy itself and the place of non-Western philosophical traditions and cross-cultural philosophy within the academy.

Chinese Philosophy and Its Thinkers: From Ancient Times to the Present Day. Volume II: Chinese Imperial Philosophy after Buddhism (Bloomsbury)

2024

Alongside the giants of Chinese philosophy, such as Confucius, Zhu Xi, and Li Zehou, the selection includes philosophers often neglected from traditional surveys, figures such as Huan Tan, Cheng Xuanying, Ye Shi, Jiao Xun, Zhang Shenfu, and Li Xiaojiang. A focus on the rhetoric form and cultural background of Chinese philosophical thought runs through each volume, together with a discussion of seismic political, social, and economic events: the fall of dynasties, the rise of the imperial examination system, the modernization of Chinese academia, up to post-1978 politics. Thinkers and traditions are connected to broader, topical themes – Zhuangzi and the idea of perspectivism; Tiantai and the problem of evil; Zhang Junmai and models of democracy – and interconnections between theories and meditative, moral, and medical practices are explored. This is a history of Chinese philosophy that handles recently excavated bamboo texts, women philosophers in ancient China, Buddhist logic, medieval aesthetics, Sino-Muslim thought, and modern ethnic minority philosophy. Close attention is paid to the mutual exchange of ideas between China, East Asia, and Europe, providing a much-needed perspective that captures the monumental contribution of Chinese thinkers and builds a truly global history of philosophy.

Asian Philosophical Traditions and Their Importance in Conceptualization of a Universal, Borderless Philosophy

ACERP2019 Official Conference Proceedings, 2019

In recent times there has been an increased focus on non-Western philosophical traditions and their place in the world. This shift is a consequence of socio-political, and economic changes that the world has witnessed lately. Each successive historical phenomenon whether colonialism, post-colonialism, or globalization has led to the reconceptualization and transformation of philosophy as a discipline. Post colonization has shifted focus from the Eurocentric 'Self' to the indigenous 'Other'. Indian Intellectual history also followed its own course reflecting the developments in the West. In this paper, I would like to draw attention to the non-Vedic, atheist traditions of Buddhism, its various sects and the materialistic schools of Carvāka/Lokāyata of the classical period in Indian philosophy. I would like to argue that these early atheistic, rational traditions apart from offering alternative methods of reasoning and thinking, embody modern democratic values of justice, equality and liberty. Indian atheistic (Śramaṇa/nāstika) traditions were borne out of skepticism against the established, ritualistic, caste based dominant oppressive systems of premodern India. These schools did not just address everyday existential problems of man but also suggested alternate egalitarian, socialist form of government as opposed to monarchy where each individual could truly develop to his or her own capabilities. Finally, in conclusion, I argue how the study of debates of premodern India within and across diverse, disparate traditions offers vital insights into current issues plaguing modern India such as identity politics, social and religious freedom, economic inequity, and suggest ways of bringing these divergent, opposing groups and viewpoints into dialogue and conversation.

Eastern Philosophy Execurive Abstract May 1 2023

TRANSCEND Media Service, 2023

Eastern Philosophy (EP) has often been neglected in mainstream academic discourse. Philosophy is the way of looking at, understanding, interpreting, and fundamentally bringing together love and wisdom (lovism). This study contributes to a wider understanding of international relations and philosophies in a world where the balance of power is shifting and emerging as superpower countries India and China are increasingly growing in importance. Philosophy in general connects with human value, human life, family, society, nature, and the universe, and change is professed through the human mind, knowledge, reality, reason, and illusion, and relatively shares to pursue goodness to live a pleasing life.

Buddhist Philosophy? Arguments From Somewhere

APA Newsletter on Asian and Asian-American Philosophers and Philosophies, Vol. 19, No. 1, Fall 2019. Newark: The American Philosophical Association.

This article is principally a critique of arguments purporting to demonstrate that Buddhist philosophy is not philosophy. For arguments there are, and these tend to coalesce around the purported areligiosity of analysis and the related refusal to engage in metaphysics on the part of analytic philosophers (as opposed to the imputed religiosity and metaphysical nature of Buddhist arguments), as well as reference to (largely mythical) historical and linguistic threads linking all Western philosophers but alien to their brethren to the East or South. I thus sketch and provide critical rejoinders to what I call the Historicist Argument, Terminological Argument, Argument Argument, and Religion Argument. On the basis of these critiques, I go on to suggest that the practice of philosophy should properly be located nowhere, by which term I mean to counter the idea that philosophy is grounded in, and therefore limited to, any one geographic-cultural region. In other words, if we do take seriously the idea that philosophy (even, if philosophers are to be believed, quintessentially philosophy) is the unbiased pursuit of truth, then we are methodologically obliged to discard any and all of our biases, be these nationalist, racist, ethnic, religious, political, etc., to the extent possible. Only thus will what I coin the ‘soloccidentary’ view, according to which solely the Occident has philosophy, be seen to be but prejudice.

Dynamic Encounters between Buddhism and the West

East Asian Journal of Philosophy, 2024

Contents -Dynamic Encounters Between Buddhism and the West Introduction Laura Langone & Alexandra Ilieva 1-6 -Early Encounters With Buddhism Some medieval European travelogue authors offer first insights into a foreign religion. Explorations of an unchartered territory Albrecht Classen 7-24 -Declaring Buddhism Dead in the 19th Century The Meiji oligarchy and protestant mission in Japan a foreign religion. Explorations of an unchartered territory Tomoe I. M. Steineck 25-45 -Between Awakening and Enlightenment The first modern Asian Buddhist and the first Buddhist Englishman Iain Sinclair 47-73 -Sublime Disappearances Feeling Buddhism in late-nineteenth-century Western music Julian Butterfield 75-93 -Absolute Nothingness and World History Universalizing Asian logic as a world-historical mission Niklas Söderman 95-113 -Befriending Things on a Field of Energies With Dōgen and Nietzsche Graham Parkes 115-137 -Wabi-Sabi and Kei How Sen no Rikyū’s Zen-inspired ideas of human placedness and interpersonal respect enable a human-present world-harmonizing (Wa) within object-oriented ontology Jason Morgan 139-157 -The Question Concerning Technology A Japanese reply Tiago Mesquita Carvalho 159-187 -Madhyamaka and Pyrrhonian Approaches to the Skeptical Way of Life Christopher Paone 189-209 -Two Paths A critique of Husserl's view of the Buddha Jason K. Day 211-232