Intuitive Learning in Moral Awareness. Cognitive-Affective Processes in Mencius’ Innatist Theory

Mencius, referred to as second sage in Chinese philosophy history, grounds his theory about original goodness of human nature on psychological components by bringing in something new down ancient ages. Including the principles of virtuous action associated with Confucius to his doctrine, but by composing them along psychosocial development, he theorizes utterly out of the ordinary that makes all the difference to the school. In his argument stated a positive opinion, he explains the method of forming individuals’ moral awareness by means of inseparable integrity of feelings and thoughts, saying human being are born innately good. According to Mencius, heart-mind correlation is the motivational complement of inner incentives. Knowledge and virtue, which are extensions of inborn goodness, comprehended intuitively; then affective motives respond to circumstance, what is learned transmits to cognitive process and eventually behavior emerges. Comparing during the years of Warring State period he lived, in western geography Aristotle, who is one of the pioneers of Greek philosophy, argues deductive and inductive methods in mental activity. On the other hand, Mencius uses analogical reasoning throughout his self-titled work. This essay is an attempt to assert that most postulates of developmental theories, which have been considered an integral part of modern psychology, begin with Mencius in early era. Secondly, this study also aims to discuss the main paradigm of Mencius across emotivist-rationalist opposition, which keeps emotion above thought as well as reason above emotion.

Introducing Chinese Philosophy to Western Readers – Lin Yutang as a Cross-cultural Interpreter

The article reconstructs selected motifs in the philosophy of Lin Yutang, a twentieth-century Chinese thinker, translator and editor, especially popular in the West, undertaken, as it were, on the margins of his work to explain and popularize Chinese culture and philosophy in the West. Lin reflects on issues such as how to effectively and accurately explain a radically alien civilization to the Western-educated reader, in his or her own language, and who can appoint himself as the representative of Chinese culture at all? As a bilingual author, Lin very accurately shows the state of suspension between two cultures, characteristic of an intercultural interpreter who attempts to simultaneously move within two disproportionate, culturally determined conceptual schemes.

Observing observers in social systems theory.: an interview with Hans-Georg Moeller

On November 4th, 2019, Hans-Georg Moeller delivered a presentation on systems theory at the Law School of the University of São Paulo and was interviewed about Niklas Luhmann’s theory of society, with emphasis on issues such as law, politics, and the history of philosophy. Professor Moeller is the author of important books such as Luhmann explained: From souls to systems (Moeller, 2006) and The radical Luhmann (Moeller, 2011), the latter also translated to Japanese and Italian. He also works on Chinese philosophy and is currently Full Professor at the Department of Philosophy and Religious Studies in the Faculty of Arts and Humanities of the University of Macau, China. Throughout the interview, professor Moeller situated Luhmann in the philosophical tradition of German idealism and presented the shift to second-order observation as a crucial aspect of contemporary society, in religion and politics, science, economy and law. The interview was conducted partly in writing and partly in the form of a recorded and transcribed debate.

The Application of the Philosophical Thinking of “Three” From I Ching to Medical Education

Since ancient times, the Chinese have had a special understanding of the “Three”. Chinese philosophy originates from the I Ching, and the philosophical concept of “Three” is the core of the I Ching. The philosophical thinking about “Three” entails a complete dialectical thinking method that is consistent with the Western philosophical concept of “One Dividing into Three”. In this paper, we explain the philosophical concept of “Three” and suggest its application to medical education, including the learning and application of new technology, shared decision making between doctors and patients, and integration of medical humanities and medical science.

Ethical adaptation and legal regulation of modern technology

The efficiency and convenience afforded by modern technology have increased its importance to society in recent years. However, the risks and ethical issues associated with it can lead to many social problems. There is consensus in the academic community that standardizing the research and development of modern technology can help solve those problems. Although different in scope, ethical adaptation and legal regulation are both effective ways to regulate modern technology. Ethical adaptation is mainly used to optimize the environment of research and development on modern technology. The coordination of Dao (the ‘way’ in classical Chinese philosophy) and technology is a means of constructing a rational technical ethic. The social construction of technology provides the possibility for Dao–technology coordination, and responsible innovation is a responsibility that should be shouldered by technical workers. The ethical adaptation of modern technology has a significant influence but limited restraints. When ethical adaptation cannot function, it is necessary to consider technical behaviour within the scope of legal regulations and restrain modern technology by formulating and implementing a legal system for it. The relevant laws are grounded in the coercive force of the state and are far more effective than ethical norms. Moreover, a lack of ethics for technological actors has caused some negative consequences in the application of technology. When formulating laws regarding technology, it is important to include science and technology policies and ethical norms to complete the legal system for technology. The derivative effect of modern technology requires the joint action of ethics and law. Only when they coordinate with and promote each other can the benign development of modern technology and the orderly development of modern society be realized.

Theory and Practice in China’s Approaches to Multilateralism and Critical Reflections on the Western ‘Rules-Based International Order’

China is the subject of Western criticism for its supposed disregard of the rules-based international order. Such a charge implies that China is unilateralist. The aim in this study is to explain how China does in fact have a multilateral approach to international relations. China’s core idea of a community of shared future of humanity shows that it is aware of the need for a universal foundation for world order. The Research Report focuses on explaining the Chinese approach to multilateralism from its own internal perspective, with Chinese philosophy and history shaping its view of the nature of rules, rights, law, and of institutions which should shape relationships. A number of case studies show how the Chinese perspectives are implemented, such as with regards to development finance, infrastructure projects (especially the Belt and Road Initiative), shaping new international organisations (such as the Asian Infrastructure Investment Bank), climate change, cyber-regulation and Chinese participation in the United Nations in the field of human rights and peacekeeping. Looking at critical Western opinion of this activity, we find speculation around Chinese motives. This is why a major emphasis is placed on a hermeneutic approach to China which explains how it sees its intentions. The heart of the Research Report is an exploration of the underlying Chinese philosophy of rulemaking, undertaken in a comparative perspective to show how far it resembles or differs from the Western philosophy of rulemaking.

Chinese philosophy: The philosopher as activist

In contemporary academic philosophy, Chinese Philosophy remains a niche. This has a lot to do with its presentation, which often creates an impression of alienness and allegory, making its contribution, especially to analytical questions, not obvious. This paper examines how a change in presentation eases the inclusion of Chinese Philosophy into the mainstream. On the assumption that there has been an “activist turn” in the discipline in general, philosophical interest in a tradition that ranges from conceptual analysis, to ethics and politics, but that is ultimately focused on motivating actions, becomes more relevant and pressing. Since, in much of Chinese Philosophy, the philosopher is an activist, if the wider discipline is indeed undergoing an “activist turn”, then there is a connection here that should be made. In this paper, the connection is explained using two examples, Mozi and Xu Fuguan.

Das Können des Nichtkönnens und das Tun ohne Tun

In this essay, Christoph Menke’s “aesthetics of force” converses with contemporary Chinese philosophy, especially with the field of Transcultural Research in the Zhuāngzǐ conducted in Taiwan. The starting point of the following reflections is that “the artist is able to be unable” (der Künstler kann das Nichtkönnen). How can we philosophically describe a way of doing that retains self-awareness in the midst of self-forgetfulness? What Zhuāngzǐ discusses is an aesthetic cultivation of “contemplative perception” (Schau/guān 觀) in the midst of doing. His language is able to describe and interpret from within a way of doing that refrains from purposeful action. Menke’s approach corresponds with my reflections on Daoism and the book Zhuāngzǐ developed in recent years. Particularly important in this context is the exploration of relating aesthetics to ethical and political questions through an aesthetic transformation of subjectivity. Following the linguistic dynamics associated with the transcultural interweaving of texts, this essay connects Menke’s interpretation of Nietzsche and my interpretation of the Zhuāngzǐ. In so doing, I hope to set in motion a change in thinking on both sides.