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Title: Recognition, Personhood, and Fundamental Ethics Time: 27 Sep 2022 Site: G3 Morven Brown UNSW Kensington Campus Speaker: Heikki Ikäheimo (UNSW Sydney) He talks about his new book.  Ikaheimo H, 2022, Recognition and the Human Life-Form: Beyond Identity and Difference , Routledge. The basic argument of the book is that “recognition” (Anerkennung) in several conceptually interrelated senses of the term is a central ontological constituent of a life-form which all human societies or all particular forms of human co-existence are specifications of. Furthermore, not only is recognition ontologically constitutive of this general life-form—call it the human life-form or the life-form of human persons—, certain modifications of it also constitute a “fundamental ethics” in the sense of immanent ethical ideals. There are three features of the human life-form: 1, Shared norms  2, Concern about well-being in the future 3, Cooperation, treating others as contributors The three can be applied t

Perkins, Franklin. 2014. “Five Conducts (Wu Xing 五行) and the Grounding of Virtue.” Journal of Chinese Philosophy 41 (3-4): 503–20. There are two distinctions in Five Conducts, 1, conduct of de, and conduct 2, Good (first four in harmony) and Virtue (all five in harmony) Questions: what is the relationship between these two distinctions? There may be three interpretations. The author advocates the third one. "Such a view might be implicit in the use of the phrase dezhixing: de can be read as an adjective describing each kind of action (“virtuous conduct”) but de also can be read as the agent itself, so that it is the conduct belonging to or expressing de ." (p.506) What does the internal (taking shape within) refer to in Five Conducts? Affective engagement . "[...] a person with de expresses their own affects." (p.507)  Conclusion. " In WX, sagacity and wisdom are required to bridge between the heart and proper forms of action. While Mengzi believes that human b

Title: Learning from Chinese Philosophy Time: 17 Nov 2020 Site: online https://www.youtube.com/watch?v=t1URTKw_450 Speaker: Bryan Van Norden   Norden mainly talks about the legality of Chinese philosophy. There are three typical sophistries: (1) There is no such thing as Chinese philosophy. Response: There are many published books about Chinese philosophy. (2) Philosophy refers only to the intellectual tradition derived from Plato. Response: Firstly, as geometry developed in different areas, philosophy appears, too. Secondly, there are rigorously trained philosophers who recognize other philosophical traditions outside the Anglo-European tradition. (3) Chinese philosophy is not any good. Response: Professor Norden displays how brilliant arguments in Chinese philosophy.   Note: Norden mentions some books about the west encountering Chinese philosophy in the 17th-18th century. The last book by Francois Quesnay refers to how sage-king Shun inspires the author. Jesuits: Confucius Sinarum P

Title: The maze of Tianxia–all-under-heaven Time: 22 Sep 2022 Site: online http://warpweftandway.com/zhao-tingyang-lecture-and-series/  Speaker: Tingyang Zhao Zhao proposes the notion of Tianxia, all under heaven, in order to cope with global challenges nowadays.  There are diverse values in our world. Diversity means infinity to some degree. Infinity would become an obstacle for humans to seek good. So, Zhao attempts to give a universal truth by ontological argument. Tianxia rests on the ontological argument. There have been two ontological arguments. On the one hand, Laozi gives a naturalistic world. However, Zhao thinks that human makes the world so that world is evitable to become unnatural. On the other hand, Leibniz presents a logical world. Zhao says that our society is very complicated, so the logical world as the best possible world is too simple and unrealistic. Therefore, he speculates a world, called Tianxia.  Tianxia is a balanced and symmetric system. Subjects co-exist in

梁涛，《郭店楚简与思孟学派》，北京：中国人民大学出版社， 2008 年。   第一章 郭店楚简属于哪个学派？值得注意的是，郭店楚简中存在讨论禅让的文字，可能和战国中期的禅让思潮有关。郭店楚简如何反映出先秦儒家思想的传承？作者甚至想通过郭店楚简与思孟学派的研究，来回应宋儒以来的道统说，确立儒学传统的新生命（研究意义）。 接着，作者对郭店楚简各篇的作者问题进行考察。值得注意，《穷达以时》中的“陈蔡之困”似乎是《荀子·宥坐》《韩诗外传·卷七》的母题。【这一点， Scott Cook 在其郭店楚简翻译著作中也有分析。】 作者在此书，也志于分析思孟学派的道统问题，有别于宋儒的价值判断，他要探究历史事实上的思孟学派。   第二章 孔子：仁（成己，爱人），礼（合理的社会关系）。前者偏内在，后者偏外在，是儒学后来分化的分歧点。 孔子之后，曾子→子游→思孟学派   第三章 作者对《大学》的著作时间进行考察，认为《大学》早于《中庸》，出于曾子弟子之手。《大学》与思孟学派关系较近。 《性自命出》（子游），郭店楚简乃是即生言性，即从生命的出生、生长来理解性。竹简体现出自然人性论，但又有向道德人性论的转化；情感的流露与性的超越根源相关，不妨称之为情感形上学（页 148 ）。《性自命出》的重情，意义在于肯定自然情感的价值。后来孟子的四心说也突出了恻隐、羞恶、辞让、是非的道德情感。 《礼运》（子游后学）。需要结合当时的禅让思潮来理解“天下为公”。（页 159 ）大同，即天下为公，即禅让；小康，即天下为家，即世袭。（页 163 ）   第四章 子思学派 《五行》：德之行（形于内，内在规范），行（不形于内，外在规范）。与仁内义外说有关。   第五章 子思学派（下） 《缁衣》《表记》《坊记》的“子曰”问题——这个“子”是指孔子吗？是孔子说，但是又有子思的诠释。 《中庸》。作者认为，今本《中庸》其实应该分为两篇：《中庸》《诚明》。《荀子·不苟》与《中庸》也有关系。 “慎独”问题，通过《五行》，慎独应该解释为诚其意。独，意为未发，即内心的意念。（页 292-293 ）   第六章 孟子学派（上） 孟子的四心说的提出，与其游历诸国、特别是稷下学宫的历史背景有关。（页 302 ） 与当时即生言性不同，