By Eliot Deutsch, Ron Bontekoe
This extraordinary quantity bargains scholars, academics and basic readers an entire introductory survey of the most important non-western philosophical traditions.
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We can define the Confucian process of humanization as ritualization. We learn to drink, eat, stand, sit, walk, talk, see, listen, smell, and touch by personal knowledge of our environment mediated through the basic caring of those around us. No human being can survive without the constant involvement of the other. The Confucian practice of building an elaborate cultural code on the biological reality of the parent child relationship is predicated on the belief that the loving care of the parent for the child and the emotional attachment of the child to the parent is the most immediate and natural expression of human feelings.
An important implication is that Plato's allegory of the cave can be enriched, if not replaced, by the Mencian dictum that the sage is simply the one who has obtained (realized) the sameness of my heart-and-mind before me. The philosopher so conceived is an organic intellectual who shares his or her profound personal knowledge with all members of the human community through dialogue and conversation. Bibliography Chan, Wing-tsit 1963: A Source Book in Chinese Philosophy (Princeton: Princeton University Press).
The Zhuangzi is a profoundly spiritual text laden with delightful anecdotes, penetrating analyses, and keen observations. ) tackles the issue of "material transformation" (wuhua) which, at least in part, is a critique of anthropocentrism. Similarly, the exchange with the logician, Huizi, on the River Hao, concerning the happiness of fish, seems to suggest that communication through experiential understanding is not confined to our subjective world. If we can rise above our self-imposed human condition, we can roam with the spirit of Heaven and Earth.
A Companion to World Philosophies by Eliot Deutsch, Ron Bontekoe