Asian Philosophy, Volume 33, Issue 4 (2023)
Wai Wai Chiu (2023): Guo Xiang's account of ideal personhood: Self-fulfillment without the admiration of sages, Asian Philosophy
Guo Xiang’s philosophy of life, presented in the Commentary on the Zhuangzi, is sometimes characterized as advocating that people should follow their inborn qualities and be content with their given social positions. It is thus criticized as implying a form of passivism and conformism. This paper analyzes Guo's account of ideal personhood and argues that although Guo does not think that everyone should become a sage or mystic, he allows everyone to engage in self-cultivation. This is because one is advised to attain self-fulfillment by following one's spontaneous tendency (xing 性), which is not equal to inborn qualities and does not preclude learning. Furthermore, since only the existence of sage ruler can ensure that people attain self-fulfillment completely, in reality people are not required to conform to the status quo. 【郭象哲学并不是要人安于现状。对于郭象，理想人格是允许每个人依据其天性而参与修身，这并不意味着一定要顺从现状。】
Ranie B. Villaver (2023): Zhuangzi as externalist: Reconciling two interpretations of the Happy Fish debate, Asian Philosophy.
In the English language contemporary literature, there are mainly two philosophical approaches to interpretation of the Zhuangzi's Happy Fish debate. The two approaches to the famous passage are the logical, which focuses on analysis, and the non-analytic, which focuses on context. The approaches are in tension with one another since one implies that the other is wrong. This paper suggests that the view that Zhuangzi holds an externalist view of justification according to the debate (here abbreviated as ZE) reconciles the approaches. ZE is the interpretation that says that in the debate, Zhuangzi is an externalist, in particular, a process reliabilist, because he takes sense perception as means to attaining knowledge. ZE reconciles the two approaches in that in each of them ZE is implicit. Ultimately, this paper not only offers a perspective about the two approaches, it also offers a view about the debate. 【针对子非鱼的解读，有两种解释路径。作者提供外部主义的解释，这可以兼容现有的两种解释路径。】
Yuzhou Yang (2023): A contextual review of the Nei 內 (internality) / Wai 外 (externality) debate in the Mencius, Asian Philosophy.
The theme of ren nei yi wai (rnyw) 仁內義外 in the Mencius has been crucial for the understanding of traditional Confucian/Mencian xin-xing theory. However, contemporary studies inspired by new discoveries in the Guo Dian Chu Jian and/or Western analytical tradition pose challenges to the conventional understanding of rnyw and/or xin-xing. Despite their innovativeness, these discoveries and/or interpretations appear to be divorced from the original text. Through a contextual review of both those relevant studies and the debate of rnyw/xin-xing in the original (con)text, this study uncovers a hitherto neglected 'inclusive methodology' in Mencius' philosophy. Mencius' inclusive vision provides invaluable insights into a means of not only creatively reading the Mencius in close connection with the original text, but also fostering an effective comparative study between Chinese and Western cultures/philosophies.【关于孟子的心性问题（仁内义外），作者提出一种包容性的方法论】
Jacob Bender (2023) On being “without-desire” in Lao-Zhuang Daoism, Asian Philosophy.
This study clarifies how and why Daoist philosophers critique desires. For the Daoists, desires perceptually obstruct the capacity for people to understand and interpret situations. In particular, desires also obstruct the ability to understand that all things are interdependent and do not exist as independent ‘things’. Contrary to recent claims by scholars that Daoist philosophy encourages people to develop certain desires, in reality, the Daoist insists that we stick with our basic animal needs and do not depart from them. 【讨论道家对“欲”的看法。他们认为，保持基本的动物需求，即可。】
Tae-Seung Lim (2023) The multifaceted perspective: Confucius’ political philosophy as manifested in his perception and engagement with Ji Shi 季氏 (the Ji family), Asian Philosophy.
Three main themes emerge in Confucius’ response to the Ji family, reflecting the core tenets of his zeitgeist philosophy. Firstly, by criticizing the usurpation of Ji Shi 季氏 (the Ji family)【值得注意，季氏是篡权的】, he emphasized the moral principle of ‘overcoming oneself to return to ritual propriety’. Secondly, as a political philosopher, he stressed the importance of utility, emphasizing the concept of quandao 權道 (the way of the changeable), which implies that deviating from established principles can be valid in certain circumstances. Lastly, as an educator and reformer running the Confucian private school, he emphasized the importance of political realism. This educational goal stems from the specificity of the feudal era, and Confucius believed that governing the state and bringing peace to the world can only be achieved and advanced through public affairs. 【从孔子与季氏的关系出发，讨论孔子的政治哲学】