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Continuing from ep. 314, we go further into the collected teachings of this early Confucian (aka Ruhist) from the late 4th century BCE. What's the best way to be a virtuous person and hence an effective leader?
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The post Ep. 315: Mengzi (Mencius) on Virtuous Leaders (Part One) first appeared on The Partially Examined Life Philosophy Podcast.Continuing on the teachings of Mengzi from ca. 350 BCE, without our guest.
We go into textual quotes, covering the "sprouts" of virtue, whether human nature is good or simply malleable, whether tastes are universal, and more.
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The post Ep. 314: Mengzi (Mencius) on Moral Psychology (Part Two) first appeared on The Partially Examined Life Philosophy Podcast.The Joseph Levenson Prize is awarded by the Association for Asian Studies to “the English-language books that make the greatest contribution to increasing understanding of the history, culture, society, politics, or economy of China.”
This year’s prize contest recognized books published in 2021, and honorable mention in the pre-1900 category was awarded to Tao Jiang, (a philosopher in the Department of Religion at Rutgers University, and director of the university’s Center for Chinese Studies) for his book, Origins of Moral-Political Philosophy in Early China (Oxford University Press).
It appears that Professor Jiang’s book is one of the few philosophy titles recognized in the history of the Levenson Prize since its inception in 1987.
Here’s a description of the book:
This book rewrites the story of classical Chinese philosophy, which has always been considered the single most creative and vibrant chapter in the history of Chinese philosophy. Works attributed to Confucius, Mozi, Mencius, Laozi, Zhuangzi, Xunzi, Han Feizi and many others represent the very origins of moral and political thinking in China. As testimony to their enduring stature, in recent decades many Chinese intellectuals, and even leading politicians, have turned to those classics, especially Confucian texts, for alternative or complementary sources of moral authority and political legitimacy. Therefore, philosophical inquiries into core normative values embedded in those classical texts are crucial to the ongoing scholarly discussion about China as China turns more culturally inward. It can also contribute to the spirited contemporary debate about the nature of philosophical reasoning, especially in the non-Western traditions.
This book offers a new narrative and interpretative framework about the origins of moral-political philosophy that tracks how the three normative values, humaneness, justice, and personal freedom, were formulated, reformulated, and contested by early Chinese philosophers in their effort to negotiate the relationship among three distinct domains, the personal, the familial, and the political. Such efforts took place as those thinkers were reimagining a new moral-political order, debating its guiding norms, and exploring possible sources within the context of an evolving understanding of Heaven and its relationship with the humans. Tao Jiang argues that the competing visions in that debate can be characterized as a contestation between partialist humaneness and impartialist justice as the guiding norm for the newly imagined moral-political order, with the Confucians, the Mohists, the Laoists, and the so-called fajia thinkers being the major participants, constituting the mainstream philosophical project during this period. Thinkers lined up differently along the justice-humaneness spectrum with earlier ones maintaining some continuity between the two normative values (or at least trying to accommodate both to some extent) while later ones leaning more toward their exclusivity in the political/public domain. Zhuangzi and the Zhuangists were the outliers of the mainstream moral-political debate who rejected the very parameter of humaneness versus justice in that discourse. They were a lone voice advocating personal freedom, but the Zhuangist expressions of freedom were self-restricted to the margins of the political world and the interiority of one’s heartmind. Such a take can shed new light on how the Zhuangist approach to personal freedom would profoundly impact the development of this idea in pre-modern Chinese political and intellectual history.
The winning book this year is by historian Ruth Mostern (Pittsburgh): The Yellow River (Yale University Press), a 3000-year history of China’s Yellow River.
You can learn more about the prize, including its previous recipients, here.
Concluding our discussion of the Daodejing with guest Theo Brooks. We cover some more ambiguous cosmological passages and return to political philosophy.
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The post Ep. 312: The Dao De Jing on Virtue (Part Two) first appeared on The Partially Examined Life Philosophy Podcast.For our second full discussion on the Daodejing by Laozi, we talk about the actions and attitudes that characterize the Daoist sage. With Theo Brooks.
Topics include being virtuous vs. just following rules, Daoist tranquility, achieving without trying too hard, and more.
The post Ep. 312: The Dao De Jing on Virtue (Part One) first appeared on The Partially Examined Life Philosophy Podcast.Continuing on the central Daoist text with guest Theodore Brooks. We explore practical vs. metaphysical interpretations of the Dao, the relation of things to their opposites, emptiness, and "straw dogs."
The post Ep. 311: Understanding the Dao De Jing (Part Two) first appeared on The Partially Examined Life Philosophy Podcast.On the Daodejing (Tao Te Ching) by Laozi (ca. 500 BCE), with guest Theodore Brooks.
We talk about the wildly different, interpretive translations of this foundational Daoist (Taoist) text, its political views, and what the Dao might actually be.
The post Ep. 311: Understanding the Dao De Jing (Part One) first appeared on The Partially Examined Life Philosophy Podcast.Stories that recount an embarrassing “lunchbox moment” can be effective accounts of lived discrimination, writes Angie Kang, but they shouldn’t be the only ones. “Telling this story has its limits,” she writes. In this fantastic illustrated essay for Catapult, she urges storytellers to create new, varied stories that don’t simplify Chinese culture and the wider Asian American experience. “There are so many other stories to tell that aren’t only food-related,” she writes, pointing to shows and films like Fresh Off the Boat and Everything Everywhere All At Once as examples. Kang’s resonant words and lovely illustrations combine in a fresh and powerful piece about narrative and representation.
I don’t discount the importance of food as part of culture.
Food and language are two forms of intimacy in the same mouth, and former might be a more accessible option for some people.
Language and art require time to understand, but food can be eaten tonight.
FreshRSS 