Li (禮), or Ritual Propriety: A Preface to a Confucian Philosophy of Human Action

Diogenes ◽  
2015 ◽  
Vol 62 (2) ◽  
pp. 71-80 ◽  
Author(s):  
Kyung-Hee Nam
Keyword(s):  
Language Learning ◽  
Language Game ◽  
Human Action ◽  
Social Medium ◽  
Ritual Propriety ◽  
Mind And Body ◽  
Confucian Philosophy ◽  
Theory Of Language ◽  
The Analects ◽  
The Mind

In this paper, I propose an interpretation of the Confucian concept of li or Ritual Propriety, and suggest a new philosophy of action and mind on the basis of the concept. To achieve this aim, I focus upon and analyze passages in The Analects, and try to establish major Confucian theses on human action. By comparing Confucian views on human action with Western ones, I shed light on the originality of the concept of li. Major theses on li in The Analects are as follows: (1) As an essential characteristic of human behavior, li is ordinary and ubiquitous. (2) Li is a socialized form of our mind, is the outside of an inside, and as such presupposes the unity of the mind and body. (3) Li is a social medium through which we interact with others in order to achieve common values and to turn our society into a harmonious and aesthetic space. To argue for the above theses, I focus on the centrality of language in our life, and utilize Russian psychologist Vygotsky’s theory of language learning as well as Wittgenstein’s concept of language game, together with the Confucian theory of correct names.

Johann Joachim Becher (1635–1682), a little known opponent of Comenius’ Theory of Language and Language Learning

1996 ◽  
Vol 23 (1-2) ◽  
pp. 73-88
Author(s):  
Werner Hüllen
Keyword(s):  
Language Learning ◽  
Building Blocks ◽  
17Th Century ◽  
Human Mind ◽  
Learning Abilities ◽  
Word Classes ◽  
Theory Of Language ◽  
Situational Learning ◽  
The Individual ◽  
The Mind

Summary Concerning the methods of language teaching, Johann Joachim Becher (1635–1682), one of the encyclopedic philosophers of the 17th century, stood in opposition to Jan Amos Comenius (1592–1670), the pedagogue of Europewide influence. He published Methodus didactica (1668) and Novum organon (1672), the latter being a universal nomenclator as they were popular in the 17th century. This nomenclator is organised according to Aristotelian categories which Becher saw expressed in word-classes. It assembles groups of synonyms in Latin and German under headwords which were taken as the simple notions, i.e., the building-blocks, of the human mind. Becher demanded didactic principles to be developed out of these linguistic assumptions. Whereas Comenius shaped his teaching methods according to the situational learning abilities of the individual, Becher regarded them as being dominated by the structures of language seen as structures of the mind, thus foreshadowing Cartesian thinking.

In Defense of General Nativism

1986 ◽  
Vol 31 (1) ◽  
pp. 45-54 ◽  
Author(s):  
William O’Grady
Keyword(s):  
Language Learning ◽  
Syntactic Analysis ◽  
General Point ◽  
Binding Theory ◽  
Genetic Structuring ◽  
Transformational Grammar ◽  
Syntactic Theory ◽  
Theory Of Language ◽  
Indefinite Pronoun ◽  
The Mind

In a recent reply to my review of The Language Lottery, David Lightfoot (1985) attempts to rebut the claims which I made about the viability of language learning without task-specific innate principles. The basic thrust of Lightfoot’s book is that there are innate linguistic principles which constrain the form of grammars and play a crucial role in language acquisition. I referred to this view as “special nativism” and contrasted it with “general nativism”, the thesis that genetic structuring of the mind is of a more general sort and does not include principles or notions specific to language. I suggested that special nativism is linked to a particular syntactic theory (transformational grammar) and that a theory of language learning more compatible with general nativism could well emerge from a different type of syntactic analysis. As an illustration of this, I briefly outlined two counterproposals, one pertaining to the interpretation of the indefinite pronoun one and the other to binding theory. In his reply to my review, Lightfoot misinterprets my suggestions, pointing to supposed inadequacies which would undermine the more general point I advanced.

scholarly journals Second Language Development Through the Use of Dance

1999 ◽  
Vol 9 (1) ◽  
Author(s):  
IIdiko Pinter
Keyword(s):  
Second Language ◽  
Language Learning ◽  
Second Language Learners ◽  
Teaching Strategy ◽  
Language Teachers ◽  
Language Curriculum ◽  
Learning And Teaching ◽  
Second Language Development ◽  
Mind And Body ◽  
The Mind

Professionals Feqllently discuss implicit language learning and teaching techniques, but few language teachers actually use explicit techniques to teach second language. This article discusses the use of dance as a teaching strategy for second language learning. Through dance, students can develop various relationships. Creating relationships between the mind and body, and between the self and the community is velJ! meaningfiil especially for second language learners. The foclls of these relationships is holistic. It is important to begin to use explicit strategies to bring together various domains of knowledge. I propose a variety of tools in which dance can be implemented into the second language curriculum.

Infrahumanizing Praise

2016 ◽  
Vol 47 (4) ◽  
pp. 187-200 ◽  
Author(s):  
Mark H. White ◽  
Ludwin E. Molina
Keyword(s):  
College Athletes ◽  
Black Athletes ◽  
Mind And Body ◽  
The Mind

Abstract. Five studies demonstrate that athletic praise can ironically lead to infrahumanization. College athletes were seen as less agentic than college debaters (Studies 1 and 2). College athletes praised for their bodies were also seen as less agentic than college athletes praised for their minds (Study 3), and this effect was driven by bodily admiration (Study 4). These effects occurred equally for White and Black athletes (Study 1) and did not depend on dualistic beliefs about the mind and body (Study 2), failing to provide support for assumptions in the literature. Participants perceived mind and body descriptions of both athletes and debaters as equally high in praise (Study 5), demonstrating that infrahumanization may be induced even if descriptions of targets are positively valenced. Additionally, decreased perceptions of agency led to decreased support for college athletes’ rights (Study 3).

A Study on the Function of Healing the Mind and Body of Sati

2018 ◽  
Vol 40 (2) ◽  
pp. 615-644
Author(s):  
Pilwon Lee
Keyword(s):  
Mind And Body ◽  
The Mind

Variations of the Mixed Discourse

2018 ◽  
Author(s):  
Chantal Jaquet
Keyword(s):  
The Body ◽  
States Of Mind ◽  
Mind And Body ◽  
The Mind ◽  
Shed Light

Lastly, on the basis of this definition, the author shows how affects shed light on the body-mind relationship and provide an opportunity to produce a mixed discourse that focuses, by turns, on the mental, physical, or psychophysical aspect of affect. The final chapter has two parts: – An analysis of the three categories of affects: mental, physical, and psychophysical – An examination of the variations of Spinoza’s discourse Some affects, such as satisfaction of the mind, are presented as mental, even though they are correlated with the body. Others, such as pain or pleasure, cheerfulness (hilaritas) or melancholy are mainly rooted in the body, even though the mind forms an idea of them. Still others are psychophysical, such as humility or pride, which are expressed at once as bodily postures and states of mind. These affects thus show us how the mind and body are united, all the while expressing themselves differently and specifically, according to their own modalities.

The concepts of Ayurveda and Pāli Literature in connection to Psychotherapy

2017 ◽  
Vol 2 (3) ◽  
Author(s):  
Kolarkar Rajesh Shivajirao ◽  
Kolarkar Rajashree Rajesh
Keyword(s):  
Mental Disorders ◽  
Laws Of Nature ◽  
Code Of Conduct ◽  
Economic Consequences ◽  
Ultimate Truth ◽  
Traditional System ◽  
The World ◽  
Mind And Body ◽  
The Mind ◽  
The Buddha

The perfect balance of Mind and body is considered as complete health in Pāli literature as well as in Ayurveda. Pāli literature and Ayurveda have their own identity as most ancient and traditional system of medicine in India.The universal teachings of the Buddha are the most precious legacy ancient India gave to the world. The teachings are a practical code of conduct, a way of purity and of gracious living. There is a scientific study of the truth pertaining to mind and matter, and the ultimate truth beyond. In fact, the Buddha should be more appropriately known as a super-scientist who studied the entire laws of nature governing the Universe, by direct personal experience. The Buddha's rational teachings are clearly explained in the Eight-fold Noble Path, divided in three divisions of Sīla (morality), Samādhi (mastery over the mind), Paññā i.e. ‘Pragya' (purification of the mind, by developing insight). In Ayurveda Psychotherapy can be done by Satvavajaya Chikitsa and good conduct. Aim is to augment the Satva Guna in order to correct the imbalance in state of Rajas (Passion) and Tamas (Inertia). Sattvavajaya as psychotherapy, is the mental restraint, or a "mind control" as referred by Caraka, as well as Vagbhata is achieved Dnyan (education), Vidnyan (training in developing skill), Dhairya (development of coping mechanism), Smruti (memory enhancement), Samadhi (concentration of mind). According to WHO, Mental disorders are the common problem. The burden of mental disorders continues to grow with significant impacts on health and major social, human rights and economic consequences in all countries of the world.

Some Tears in Achilles Tatius (Achilles 6.7.3–7)

2018 ◽  
Author(s):  
G. O. Hutchinson
Keyword(s):  
Self Control ◽  
First Person ◽  
Achilles Tatius ◽  
Mind And Body ◽  
The Difference ◽  
The Mind

Another novelist provides in some respects a point in between Chariton and Heliodorus. His elaborate expatiation on tears and the lover put rhythm at the service of an intricate treatment of the mind and body, and a shrewd depiction of amorous self-control and manipulation. The first-person narrative adds a further stratum of sophistication to this handling of the speaker’s rival and enemy. Achilles Tatius demonstrates further, in contrast with Chariton, the range of possibilities for the exploitation of rhythm seen already in the difference of Chariton and Plutarch. Comparison with Heliodorus brings out Achilles’ elegance.

Understanding and translating Confucian philosophy in the Analects: a sociosemiotic perspective

Semiotica ◽  
2021 ◽  
Vol 0 (0) ◽  
Author(s):  
Fan Min
Keyword(s):  
Cultural Values ◽  
Language Use ◽  
Descriptive Study ◽  
Cultural Norms ◽  
Original Text ◽  
Intercultural Understanding ◽  
Cultural Assumptions ◽  
The Social ◽  
Confucian Philosophy ◽  
The Analects

Abstract As the representative of Chinese classical works, the Analects represents a source of difficulty in both understanding and interpretation of Confucian philosophy. Confucian philosophy as a philosophy of creativity and otherness is closely related with the social and cultural values in society. Therefore, the study of Confucian philosophy in the Analects cannot be separated from the descriptive study of the effects of any and all aspects of society, including cultural norms, expectations, contexts, language use, and the effects of language use on society. This article attempts to explore how the meaning of Confucian philosophy in the Analects is interpreted and accepted by Western readers through complex social semiotic interactions. The article focuses on the interpretation of Confucian philosophy as a reflection of cultural assumptions, values and prohibitions, and the manipulation of the social semiotic resources in the process of understanding, translation, and acceptance of Confucian philosophy in the Analects through a discussion of its original text, different versions and the reasons behind the social semiotic activities. The article concludes with a consideration of significant social semiotic interactions that influence the translator’s interpretation and reader’s acceptance of Confucian philosophy so as to facilitate intercultural understanding.

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