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There are many ways of being a good teacher. Here, I defend a way of teaching Indian and Asian philosophy that consists mainly in reading out loud to and with students—reading slowly, with lots of repetition. Such teaching is analogous to how a Taiji (i.e., "T'ai Chi") form gets taught in group Taiji classes. This method guides students to adopt the perspectives of the text's author[s] and imaginatively to inhabit the text's philosophical space. It differs from lecturing, but it is also unlike "student-centered," "inquiry-based," and "active" learning. Indeed, it is "text-centered" or "professor-centered" learning since it invites students to submit to texts and the ways the teacher models engagement with them. This method arguably de-emphasizes "getting students to be able to do philosophy on their own" and instead emphasizes "getting students to have a meaningful experience with philosophy" and "getting students to appreciate the value of philosophy." [ABSTRACT FROM AUTHOR]

This essay explores the enlightenment story of Abbess Mugai Nyodai (無外如大, 1223–1298), one of the most famous and influential Zen Masters of her time, as a recommendation for a piece to use for introducing students to (Zen) Buddhist philosophy. Because this is a story that features women, as both students and teachers, a story that was intended for pedagogical purposes with a wide-ranging lay audience, and because it is densely packed with rich philosophical material yet at the same time short and easily readable, I argue that it ought to be considered for use in Introduction to Philosophy or Introduction to Asian Philosophy courses, providing a variety of examples of how one might work through the text with students. [ABSTRACT FROM AUTHOR]

This contribution to a symposium on Karin Fierke's 2022 book, Snapshots from Home, reflects on the dialectical aspects of her analysis, her contribution to Global IR, and the implications of her work for the field of International Relations. [ABSTRACT FROM AUTHOR]

The commentary reflects on the contributions to the forum in light of the overall objectives of Snapshots from Home: Mind, Action and Strategy in an Uncertain World. [ABSTRACT FROM AUTHOR]

This paper is concerned with the gap between the ideology of 'autonomous individualism' deeply embedded in Western-centric engineering ethics education and the social and relational nature of engineering practice. The so-called 'individualistic approach' to engineering ethics often treats students as fully rational and autonomous individual decision-makers. Such an approach mainly emphasizes teaching students moral reasoning skills, including the skills of applying dominant Western ethical theories (mainly deontology and consequentialism) into hypothetical cases. What might be overlooked or could be further emphasized in dominant approaches to engineering ethics education is what philosophers call the 'role ethics' of engineers. The role ethics approach to engineering ethics focuses on the the moral obligations of engineers that are derived from the specific roles they assume and the relationships they have developed with others in communal contexts. This paper aims to construct a role-based approach to teaching professional ethics to engineering students. It mainly draws on role ethics theories from the Confucian philosophical tradition. It first provides a short introduction to the fundamentals of Confucian role ethics from a comparative perspective. It then discusses what a role-based approach to engineering ethics might entail. Finally, this paper briefly explores how the insights from Confucian role ethics can inform future engineering ethics education. [ABSTRACT FROM AUTHOR]

How do people acquire modesty? A simple answer is: if people see that modesty is a worthy trait, they will incorporate it into their character. However, sometimes the knowledge that one is modest would undermine one's modesty. So, Driver claims that the modest person must not know his merits. If we are to accept Driver's claim, it would be difficult for us to conceive how learners can consciously acquire this virtue. In response, Bommarito puts forward a more moderate claim. The modest person does not need to be ignorant of his good qualities; even if he knows about them, he must not pay attention to them. Bommarito's explanation opens a space for Asian philosophers to engage in the debate. Asian philosophers generally emphasize the importance of practice and how practitioners must attend to the state of their consciousness so that they are not carried away by their desires. With regard to this, I put forward two ideas in this paper. First, I propose a third account of modesty, the knowledge account. I argue that modesty, in its worthy form, requires an agent's understanding of his temptations and weaknesses. Second, I will explain the Confucian view of moral education in regard to this discussion. I introduce strategies regarding learners' acquisition of virtues, including self-cultivation and cultivation through following rituals in interpersonal affairs. I believe that the Confucian view of moral education would enable agents to acquire virtues without the self-denial that troubles Driver and Bommarito. [ABSTRACT FROM AUTHOR]

Nishida Kitarō’s view of embodiment is commonly re ad as an affi rmation of life in a way that disrupts dualistic accounts of human reality. What is hidden from this reading, however, are the dangers and limitations resulting from Nishida’s failure to fully link the body to the role of political-economic institutions and movements within the creation of historical reality. By comparing Nishida’s view of embodiment with that of Miki Kiyoshi’s and Hiratsuka Raichō’s view, this article will discuss how Nishida’s philosophy was unable to get beyond viewing embodiment in terms of a culturally liberal subjectivity that can be active in its resistance to the structures of domination within a particular polity. The implication of this, as this article argues, presents a challenge for deploying Nishida’s view of embodiment for an ethics of care, particularly in terms of our understanding of how bodies become disadvantaged or privileged within networks of power. [ABSTRACT FROM AUTHOR]

The article replies to the comments made on the author's book "Cross-Cultural Existentialism: On the Meaning of Life in Asian and Western Thought." Topics discussed include the impact of diversification of philosophical practice on the formation of Eurocentrism, the role of educational reform in the preservation of self-cultivation practices, and the comparison between Asian and Western philosophy.

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Borrowing from classical Eastern philosophy and Chinese culture, this paper draws lessons in leadership, strategy, and organization for today's managers. It begins by articulating the relational philosophy, in particular the Chinese tradition of thought in which all entities are conceived to exist within the context of one another and in which integration, balance, and harmony are sought over distinction and comparison. It examines how this relational mindset shapes interpersonal relationships, communication, and temporal considerations. Lessons are then drawn for leadership, strategy, and organization for both Eastern and Western businesses. We argue that the shortcomings of many Western companies stem from too little attention to relational considerations, while those of many Eastern companies are caused by excesses and distortions of the relational perspective. The relational approach provides an ideal path toward an "ambicultural" mode of management, one that avoids dangerous extremes, takes the best from both East and West, and is attainable by all organizations. [ABSTRACT FROM AUTHOR]

A literary criticism of the book "Oneness: East Asian Conceptions of Virtue, Happiness & How We Are All Connected" by Philip J. Ivanhoe is presented. It outlines the connections the oneness hypothesis with those that conduce to the health, benefit and improvement of both individuals. Further discusses the relationship between metaphysics, conceptions of the self, and ethical theories that emphasize greater compassion, care and beneficence shared by these important East Asian traditions.

Ecofeminism critiques the common Greco-diaspora worldview, which focuses on divisions and hierarchy, and is shared by millions of people in industrialized nations. Not surprisingly, given this worldview, environmental and animal activists are keenly aware of their differences, both philosophical and practical, and therefore envision their causes and their work as separate and distinct. Asian philosophy, indigenous traditions, and science offer alternative visions, presenting a more interrelational, interconnected, interdependent, unified, and egalitarian sense of the universe. If this alternative worldview is viable for earth and animal advocacy, it must shed light on pressing problems and indicate workable solutions, particularly with regard to the most pressing problems of the day. When applied to climate change and population/consumption, this alternative vision of an interrelational, interconnected, interdependent, unified, and egalitarian universe proves effective for identifying core concerns that are shared and indicating viable joint solutions. [ABSTRACT FROM AUTHOR]

This article situates Xiong Shili's 熊十力 classic work New Treatise on the Uniqueness of Consciousness (Xin Weishi Lun 新唯識論, 1932) within the central dilemma of post-May Fourth China surrounding the concerns with so-called modern universalism and Chinese particularism. I look at the way the text portrays its author as situated both within particular traditions and outside of them (in a realm of universality) in order to show how the figure of the author is presented as a site wherein Chinese/Asian particularism and universalism can be fused. My central aim, in doing so, is to argue that within the text's discourse on the positioning of its author resides an implicit argument for the universality of Chinese or Asian philosophy—as interpreted and subsumed by the text—and against the hegemonic intentions of Western philosophy. Yet I also suggest that the text reiterates a conception of universality and an intention to monopolize the universal which are characteristic of hegemonic discourses. [ABSTRACT FROM AUTHOR]

This review essay discusses Bryan Van Norden's book Taking Back Philosophy: A Multicultural Manifesto. Van Norden analyzes the situation in which the West deprives philosophies from other cultural traditions of their philosophical nature, as well as the cultural and political conditioning of this problem. Van Norden convincingly demonstrates implicit racism hidden behind philosophy curricula, which is supported by increasing nationalism in both Europe and the United States. Although his book is not radical enough in multiculturalizing philosophy, it successfully combines the approach of an academician with a practical response to the social demands of our times. [ABSTRACT FROM AUTHOR]

Purpose This paper aims to take a critical view of the concepts of the Learning Organisation and Organisational Learning (LO/OL) and respond to two questions about their current state: are existing perspectives on LO/OL still fit for purpose? What are the possibilities for an alternative paradigm of LO/OL?Design/methodology/approach The paper critically reviews the literature of LO/OL and uses the concept of problematisation together with some guiding principles from ancient wisdoms to articulate an alternative paradigm.Findings Two waves of LO/OL are identified. A first wave rests on a series of assumptions that have shaped a predominant understanding of LO/OL, including the suppositions that all learning is good; that those organisations adopting LO/OL strategies are engaged in useful work and in pursuing socially valuable ends; and that neo-liberal beliefs favouring market-based solutions are the most appropriate response to organisational problems. A more reflexive approach to LO/OL has challenged these predominant views, and although it has had little impact on practice, it paves the way for a possible second wave perspective. With the help of a theoretical excursion of Taoism and Buddhism, the authors portray a possible picture of a new paradigm for LO/OL.Originality/value Whilst existing critical accounts have problematised the mainstream assumptions of LO/OL, they have not clearly indicated any different perspectives. Drawing upon ancient wisdom, the paper identifies some guiding principles for an alternative LO/OL paradigm and discourse. [ABSTRACT FROM AUTHOR]

The article attempts the create a Western philosophy of martial arts using the eastern philosophy underpinning the practice. The paper considers three claims about martial arts: that they promote good moral character, nonviolence, and that the practice of martial arts can lead to enlightenment. The article explicates these claims using the Western philosophical tradition and concludes that any confusion about the philosophy of martial arts is a matter of language rather than culture.

In this short reply to Levine's critique, I defend the enterprise of 'fusion philosophy.' I agree that the sort of careful scholarly examination of Asian philosophical traditions that is often done under the banner of 'comparative philosophy' is of great importance. But it is a separate question whether those traditions have resources that would help us solve philosophical problems of current interest. This is the question fusion philosophy tries to answer.

This article explores the relation between the political and metaphysical thought in Wang Bi's Commentary on the Laozi and argues for primacy of the former and derivative nature of the latter. The argument is based on analysis of inconsistencies in Wang Bi's formulations of the wu—you dichotomy. [ABSTRACT FROM AUTHOR]

Purpose The purpose of this paper is threefold. First, the paper demonstrates how inter-ocular testing (looking at the data) of Schwartz values from world values study (WVS) provides a surprisingly different picture to what the authors would expect from traditional mean comparison testing (t-tests, analysis of variance (ANOVA)). Second, the authors suggest that the ReVaMB model can be applied to an East Asian philosophical perspective. Relativity, the authors argue, is a factor when East Asian wisdom, philosophies and ideologies (Confucianism, Taoism, Buddhism and Legalism) “drive” outcomes such as work ethic. Third, the paper serves as an editorial to a special issue in CCSM on East Asian wisdom and its impact on business culture and performance in a cross-cultural context. Common themes are Yin Yang, how different cultures deal with paradox, and Zhong Yong, with accompanying concerns of how to conceptualise and deal with balance of opposites.Design/methodology/approach The authors adopted ten variables of the Schwartz values scales used in the WVS and subjected them to principle components analysis to reduce the number of variables. The authors found a two-factor solution: one relating to personal material success and adventure and excitement; another relating to success and personal recognition. The authors labelled these factors as Altruism and Hedonism. The analysis is based on an overall sample of 84,692 respondents in 60 countries. In addition to traditional statistical testing, the authors conduct inter-ocular testing. The authors also suggest that the ReVaMB model can be applied to East Asian wisdom.Findings Three recommendations help to arrive at more accurate conclusions when comparing groups: the authors recommend to aspire to “consistent look and statistic”. If the data distribution does not agree with the statistics, then the researcher should take a closer look. To avoid misinterpreting statistics and other analysis, the authors recommend inter-ocular testing, i.e. eyeballing data in a scientific fashion. The authors provide specific examples how to do that. The authors recommend to test for common-language effect size (CLE), and also recommend a new rule of thumb, i.e. a split of 60/40 as minimum difference to make any generalisation; 70/30 is worth considering. The rule of thumb contributes to better differentiation between real and “not real” differences.Originality/value The authors introduce two concepts: the “inter-ocular test”, which simply means to “look at your data”, and the Chinese word, 错觉 (Cuòjué) which roughly translates to “illusion”, “wrong impression”, or “misconception”. This study argues against accepting simplistic averages for data analysis. The authors provide evidence that an inter-ocular test provides a more comprehensive picture of data when comparing groups rather than simply relying on traditional statistical mean comparison testing. The “word of caution” is to avoid premature conclusions on group comparisons with statistical testing alone. The authors also propose an extension of the original ReVaMB model from a confucian orientation to a broad East Asian philosophical perspective. Culture does determine attitudes and behaviour which in turn contribute to the shaping of cultures, depending on situation, context, location and time. The “context” for a situation to occur should be tested as moderators, for example, between East Asian wisdom (Confucianism, Taoism, Buddhism and Legalism) and behavioural or attitudinal dimensions such as work ethic. [ABSTRACT FROM AUTHOR]

A commentary on "Rethinking Comparative Philosophical Methodology," a study by Ralph Weber on methodology in comparative philosophy is presented. Topics covered include the role of Weber's work in highlighting the methodological predicament of comparative philosophy, Chinese-Western comparative philosophy and philosophy in China and how this predicament can be approached and resolved.

The article emphasizes the relevance of the study of a Chinese way of thinking and relates the inquiry within the general analysis of case-based thought. Topics covered include Chinese use of case histories and 20th century examples from historiogaphy and the rhetoric of public language, European casuistry and exemplarity and Chinese case-based thinking.

The article demonstrates that Indian Buddhist marvelous phenomena are embedded within a different world-view to explore the differences between the nature of miracle in the Western context and the wondrous phenomena in the Buddhist context. Topics include a background on the origin of the word miracle, the importance of Chinese correlative cosmology in understanding the wondrous events found in Chinese Buddhist narratives, and a discussion of the Chinese term lingyan.

The author argues on whether Chinese philosophy should be taught at European universities. Topics include the controversy involving Chinese philosophy teaching in Western Philosophy departments and an analysis of the three types of non-place or utopia about the subject such as China as a contested cradle of philosophy, Europe as an overlooked academic space and a non-existing department from where to tackle the question.

The author replies to Tim Heysse's comments on her article on teaching Chinese philosophy at European universities. Topics include the author's argument on the lack of funding and respect for philosophy resulting in its nonexistence as an academic discipline, her thought on Heysse's dismay on the lack of philosophical argument that might have cogency and her commendation of Heysse for indicating that KU Leuven Institute of Philosophy is becoming explicit in its restriction to Western thought.

The author responds to Carine Defoort's article about teaching Chinese philosophy at European universities. Topics include the author's thought that he is not competent to respond to the issues raised by Defoort such as the institutional place of Chinese and non-Western studies at European universities, his argument on Defoort's view on the relation between philosophy and politics and Defoort's concern with the situation at philosophy departments such as KU Leuven's Institute of Philosophy.

The author explores the exact meaning of Chinese philosopher Mozi's doctrine of jian'ai or universal love. Topics include the author's arguments that there are three different layers of Impartial Care in jian'ai, an investigation of the extent of Chinese philosopher Mengzi's criticism of Mozi and his doctrine of jian'ai, and the important ethical implication of jian'ai in the development of Chinese thought.

The author replies to Eric Schliesser's comments on her article on boundary signaling in patterns of conversational practices about the place of Asian philosophies in the profession. Topics include the author's agreement with the challenges impacting conversational patterns as suggested by Schliesser, her argument on Schliesser's observation that she neglects charitable or welcoming remarks in the discussions of Asian philosophies, and a discussion of servility in professional philosophy.

The author responds to philosophy professor Amy Olberding's article on the different types of boundary signaling in patterns of conversational practices about the place of Asian philosophies in the profession. Topics include the author's argument on uneven distribution in the forms of boundary policing in the philosophy profession, his agreement with the exclusionary effects of the patterns of conversation discussed by Olberding, and his view on the rise of professional philosophy within Asia.

The article analyzes the different types of boundary signaling in patterns of conversational practices about the place of Asian philosophies in the profession. Topics include several assumptions employed by these conversational patterns, an analysis of the role of boundary policing in the failure to find greater place for Asian philosophies in the profession, and a description of identity and deviance signaling.

The author discusses the tendency of several Western philosophers to reject the legitimacy of Chinese, Indian and Japanese philosophy on the grounds that these Asian philosophical thoughts failed to address the same problems in which Western philosophers are interested. Topics include the author's thought on disciplinary myopia, the changes in the task of philosophy as new sciences depart, and a discussion of Scottish philosopher David Hume's ethical theory.