By Brook Ziporyn

ISBN-10: 1438442904

ISBN-13: 9781438442907

Supplying a bracing growth of horizons, this ebook screens the unsuspected variety of human pondering at the most elementary different types of expertise. the best way early chinese language thinkers approached recommendations similar to one and lots of, sameness and distinction, self and different, and inner and exterior stand in stark distinction to the best way parallel options entrenched in a lot of contemporary considering built in Greek and ecu inspiration. Brook Ziporyn strains the designated and wonderful philosophical trips present in the works of the formative Confucian and Daoist thinkers again to a triumphing set of assumptions that has a tendency to work out questions of id, worth, and knowledge—the material of ontology, ethics, and epistemology in different traditions—as all finally in terms of questions about coherence in a single shape or one other. Mere know-how of ways many various methods people can imagine and feature considered those different types is itself a video game changer for our personal attitudes towards what's thinkable for us. the particular inhabitation and mastery of those substitute modes of pondering is an excellent larger event in highbrow and experiential enlargement.

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Extra resources for Ironies of Oneness and Difference: Coherence in Early Chinese Thought; Prolegomena to the Study of Li (SUNY series in Chinese Philosophy and Culture)

Sample text

9 Lévy‑Bruhl is claiming that logical concepts of universality have two defin‑ ing characteristics: (1) they mirror in structure the very mental operation of abstraction by which they are subjectively derived, and (2) they exceed the list of objects by which they are instantiated. The first point means that we arrive at the notion of a classification by means of a process of grouping and abstraction, making use of a criterion by which to recognize members of a given class. That criterion itself becomes the name of the essence being instantiated.

A materialist or nominalist, on the other hand, can assert that all universals 40 IRONIES OF ONENESS AND DIFFERENCE are merely approximate abstractions from the concreteness of reality, and indeed that it is in the nature of what a universal is, an abstraction that by definition functions only by leaving things out, to be unable to embrace the Omnipresent. Moreover, he can show quite simply that this idea of the universal universal is a particular event occurring in the brain of a particular person at a particular place and time, and not otherwise.

The main thrust of this story will depend on the emergence of two distinct notions of “coherence,” the relation between which may be described as the dominant theme in much subsequent Chinese thought. The focus on “coherence” can be quite simply translated into the language of the just‑considered provisos. Like Hansen and others, I think the criterion used to judge the validity of all statements made in ancient Chinese texts is aimed not at being “true” but at being “acceptable” (可 ke), and that this pragmatic criterion is meant socially and ethically, explaining why semantically opposite statements about the same topic might both be “acceptable,” that is, useful in doing something in some particular intersubjective situation.

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Ironies of Oneness and Difference: Coherence in Early Chinese Thought; Prolegomena to the Study of Li (SUNY series in Chinese Philosophy and Culture) by Brook Ziporyn

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