Zhu Xi’s Metaphysical Theory of Human Nature

Author(s):  
Junghwan Lee
Author(s):  
Noriko Ishida

AbstractThe fact that Veblen was a keen critic of the neo-classical concept of “economic man” is well known. However, the following issues have not been discussed in enough depth: how he rebuilt the traditional theory of human nature through his new methodology of economics, how much his methodological revision broadened the scope of economics, and what kind of phenomena Veblen’s economic theory elucidates. This article examines these issues and aims to show the logical connection between Veblen’s controversial proposal on the methodology of economics and his analysis of economic phenomena. Specifically, it reconsiders Veblen’s analysis of economic action using a unique concept of instincts, his logic of explaining the relation between society and human nature, his way of drawing history from the relativistic worldview, and his characteristic method of grasping the cause and effect of economic phenomena. Finally, it highlights the importance of modifying the concept of “economic man” by focusing on the qualitative aspect. Particular reference is made to the economic concepts of utility, efficiency, and intangibility.


2015 ◽  
Vol 166 ◽  
pp. 655-659
Author(s):  
Elena Rubanova ◽  
Vitalij Rubanov ◽  
Yuliya Zeremskaya

1979 ◽  
Vol 29 (2) ◽  
pp. 201 ◽  
Author(s):  
Philip Ho Hwang

Psychiatry ◽  
1949 ◽  
Vol 12 (1) ◽  
pp. 77-85 ◽  
Author(s):  
Benjamin Wolstein

2012 ◽  
Vol 5 (1) ◽  
pp. 97-109
Author(s):  
Hannah Laurens

One of the main themes in Spinoza’s Ethics is the issue of human freedom: What does it consist in and how may it be attained? Spinoza’s ethical views crucially depend on his metaphysical theory, and this close connection provides the answer to several central questions concerning Spinoza’s conception of human freedom. Firstly, how can we accommodate human freedom within Spinoza’s necessitarianism—in the context of which Spinoza rejects the notion of a free will? Secondly, how can humans, as merely finite beings, genuinely attain freedom? Can Spinoza defend his claim that we may even attain blessedness? I will argue that these questions are answered by appeal to a twofold in human nature. According to Spinoza, we are finite in infinity.


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