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Angle, Stephen C. 2002. Growing Moral: A Confucian Guide to Life . New York: Oxford University Press.   This book explores Confucianism as a way of life. (chap.9) It “suggest how to live as a Confucian today.” (chap.1)   Chap 3 Being filial “filial piety is an attitude of love and respect for one’s parents, feelings that are natural to have (at least to a degree, and at least partly in response to loving concern from one’s parents), and filial piety is expressed both through characteristic actions and in one’s demeanor.” The question of bad parents. Kongzi’s discussion of “remonstrance”.   Chap 6 Reading in the right way It notes how Kongzi interprets The Odes (Shijing): “Find inspiration in the Odes.” “Reading in the right way will lead us to grow as moral beings, inspired to be closer to the sages, in part because of seeing the deep similarities between the sages and ourselves.” [ 这种阅读的解释学也和解释圣人、学习圣人有关 ]   Chap 10 It talks about Confucian political engagem

Title: The Problem of Evil in Early Chinese Philosophy Time: 11 Nov 2022 Site: Online Speaker: Franklin Perkins   1, how should we situate the problem of evil in the context of early Chinese philosophy? 2, Mengzi's attempt to reconcile good actions with an amoral heaven (tian) through natural dispositions (xing) 3, Zhuangzi as a threat to Mengzi's account     1 The mandate of Heaven (e.g. Shangshu, Mozi) Heaven supports good rulers and thwarts bad ones. The problem of evil is: bad people end with good lives; bad things happen to good people. Response: 鬼神之明 ( 上博简 ), Mozi, Xunzi, Mengzi, Zhuangzi   2 problems for Mengzi 1, how we can be motivated to act for the good even when that will not be rewarded - our deepest motivations are not for rewards but from the feelings of the heart 2, why we should act for the good, even when that conflicts with the order of nature (tian) - it is what we really want - it is natural for us 3, can acting f

Slingerland, Edward. 2018.  Mind and Body in Early China: Beyond Orientalism and the Myth of Holism . New York: Oxford University Press.   Slingerland rejects the strong holism in the study of early Chinese thought. It is a stereotype that regards Chinese as alien Other. It is cultural relativism. (p.5) It is actually a type of Orientalism. In particular, with regard to the mind-and-body problem, Slingerland believes that “human beings are innate mind-body dualists” (p.7), regardless of west and east. “the argument of this book is that it is precisely our innate (and probably mistaken) mind-body dualism that causes us to portray early China as exotically holistic.” (p.9) In a word, the author holds a weak mind-body dualism to interpret early Chinese thought. (p.13)   To demonstrate that, Slingerland lays out his evidence in three respects. (1) Qualitative analysis (textual analysis); (2) Quantitative analysis (so-called “digital humanities”); (3) cognitive science.   Part