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Journal articles on the topic 'East Asian Philosophy'

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Published: 26 July 2024

Last updated: 26 July 2024

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1

Kim, Joonho, and Jisun Lee. "The Impact of Eastern Philosophy on Western Classical Music Education: Focusing on the Influence of Confucianism in China." Society for International Cultural Institute 15, no. 2 (December 31, 2022): 21–44. http://dx.doi.org/10.34223/jic.2022.15.2.21.

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Most East Asian countries have an educational environment based on the spitirual heritage of the Confucian culture. The outstanding performance skills and musical achievements of East Asian performers need to be found in the unique thought and culture of East Asia how classical music originated in the West, especially Europe, was accepted, formed, developed and influenced in these East Asian countries. Throught this study, the successful internalization and performance creation process of Western classical music education in which East Asian value systems are transplanted from other cultures will be explored to reveal the value and expandability of humanistic philosophy inherent in the consciousness of East Asian countries. The educational philosophy of Confucianism, common to all East Asian countreis, has influenced the methods and purposes of the curriculum for a long period of history. In particular, China, the birthplace of Confucianism, has undergone great changes in the negative and positive aspects of traditional Confucianism in modern history, which has an impact on the introduction and spread of Western classical music and the exploration of training methods and spirits for new music styles. This study explored the interaction between the philosophy and art of different cultures by exploring the spiritual and ideological bases for the outstanding achievements of East Asian artists in the process of encountering Eastern philosophy and Western art. In order to enhance the musical perfection of Western classical music, which has been established as the upper culture of music art, oriental values and aesthetic perspectives are affecting the attitude of performers.

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2

HASHI, Hisaki. "The Logic of “Mutual Transmission” in Huayan and Zen Buddhist Philosophy – Toward the Logic of Co-existence in a Globalized World." Asian Studies 4, no. 2 (August 10, 2016): 95–108. http://dx.doi.org/10.4312/as.2016.4.2.95-108.

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Is it true that in the history of East Asian cultures there was less “philosophy”, less “logic” and “rationality” before the process of modernization began in the nineteenth century? A number of scholars of East Asian Studies believe this is a form of prejudice. For example, Nishida Kitarō stated that in East Asian cultures there is another form of logic, which can be called the “logicus spiritus” (心の論理). This article examines the essential parts of this logic with regard to Huayan and Zen Buddhist philosophy, and is thus an effort at comparative philosophy.

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3

Shusterman, Richard. "Pragmatism and East-Asian Thought." Metaphilosophy 35, no. 1-2 (January 2004): 13–43. http://dx.doi.org/10.1111/j.1467-9973.2004.00304.x.

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4

Li, Jiaqi. "Heideggers Theory on Anxiety and Deaths Significance in the Background of Suicide among the East Asian Adolescents." Lecture Notes in Education Psychology and Public Media 32, no. 1 (December 20, 2023): 142–46. http://dx.doi.org/10.54254/2753-7048/32/20230840.

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As a philosopher who has had a significant influence on modernity, Heidegger's theories have been discussed by people from different periods and countries. However, this paper focuses on adolescents in East Asian countries and explores the significance of his views on anxiety and death for them. Given the cultural background of Confucianism and Taoism in East Asian countries, and taking into account the development of East Asian countries in the last half century, Heidegger's theories provide an explanation for the higher suicide rate among East Asian adolescents. They fall in the conformities that society invites them to obey, and reject with death a life with no alternative possibilities. At the same time, however, Heidegger's view has certain limitations and deficiencies in the present. Young people rebel against philosophies promoting uniformity and require a theory to navigate their particular complexities and dilemmas. Heidegger's philosophy can aid our comprehension of young people's current situation and requirements in East Asia.

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Priest, Graham. "The Martial Arts and Buddhist Philosophy." Royal Institute of Philosophy Supplement 73 (August 21, 2013): 17–28. http://dx.doi.org/10.1017/s1358246113000246.

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My topic concerns the martial arts – or at least the East Asian martial arts, such as karatedo, taekwondo, kendo, wushu. To what extent what I have to say applies to other martial arts, such as boxing, silat, capoeira, I leave as an open question. I will illustrate much of what I have to say with reference to karatedo, since that is the art with which I am most familiar; but I am sure that matters are much the same with other East Asian martial arts.

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6

Davis, Bret W. "Is Philosophy Western?" Journal of Speculative Philosophy 36, no. 2 (July 1, 2022): 219–31. http://dx.doi.org/10.5325/jspecphil.36.2.0219.

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ABSTRACT This article examines East Asian as well as Western perspectives on the major metaphilosophical question: Is philosophy Western? Along with European philosophy, in the late nineteenth century the Japanese imported what can be called “philosophical Euromonopolism,” namely, the idea that philosophy is found exclusively in the Western tradition. However, some modern Japanese philosophers, and the majority of modern Chinese and Korean philosophers, have referred to some of their traditional Confucian, Daoist, and Buddhist discourses as “philosophy.” This article discusses debates in East Asia as well as in the United States and Europe over the discipline-defining question of whether the academic field of philosophy should include Asian and other non-Western traditions of profound and rigorous—even if methodologically as well as conceptually unfamiliar—thinking about fundamental matters. It argues that, henceforth, the field of philosophy should be conceived as dialogically cross-cultural rather than as exclusively Western.

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7

Snuviškis, Tadas. "Indian Philosophy in China." Dialogue and Universalism 30, no. 3 (2020): 89–106. http://dx.doi.org/10.5840/du202030336.

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Daśapadārthī is a text of Indian philosophy and the Vaiśeṣika school only preserved in the Chinese translation made by Xuánzàng 玄奘 in 648 BC. The translation was included in the catalogs of East Asian Buddhist texts and subsequently in the East Asian Buddhist Canons (Dàzàngjīng 大藏經) despite clearly being not a Buddhist text. Daśapadārthī is almost unquestionably assumed to be written by a Vaiśeṣika 勝者 Huiyue 慧月 in Sanskrit reconstructed as Candramati or Maticandra. But is that the case? The author argues that the original Sanskrit text was compiled by the Buddhists based on previously existing Vaiśeṣika texts for an exclusively Buddhist purpose and was not used by the followers of Vaiśeṣika. That would explain Xuanzang’s choice for the translation as well as the non-circulation of the text among Vaiśeṣikas.

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8

Ogrizek, Marko. "Huang Chun-Chieh and Comparative Philosophy." Asian Studies 8, no. 3 (September 22, 2020): 91–110. http://dx.doi.org/10.4312/as.2020.8.3.91-110.

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Confucianism cannot be posited as merely a philosophical tradition, but can nevertheless be said to possess key elements of a philosophy of ethics, which have time and again been able to transcend both the tradition’s historical as well cultural bounds. While Huang Chun-chieh points out that it is more appropriate to speak of Confucianisms, plural, core Confucian values and notions possess the ability to move from context to context while retaining certain characteristics and changing others. The proper approach to the study of Confucianisms should therefore be interdisciplinary and in line with the new method of East Asian Confucianisms, where philosophy should also have an important part to play. Understood within the bounds of the project of Confucian philosophy (a project that can be seen as dynamic and ongoing in the global environment of the 21st century), a broader and more diverse range of expressions of Confucian thought—particularly through the methods of both East Asian Confucianisms and of comparative philosophy as an effort of a more equal and inclusive philosophical dialogue—could help throw new light on important aspects of Confucian philosophical thought. While the methods of East Asian Confucinisms and of comparative philosophy are different in their aims and scope, they also share common sensibilities.

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9

Kim, Sicheon. "Is Possible ‘K-Philosophy’? ― East-Asian Philosophy in the Post-Covid19 Era." JOURNAL OF ASIAN PHILOSOPHY IN KOREA 55 (July 31, 2021): 197–222. http://dx.doi.org/10.19065/japk.2021.7.55.197.

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10

Zhou, Wenkai, Zhilin Yang, and Michael R. Hyman. "Contextual influences on marketing and consumerism: an East Asian perspective." International Marketing Review 38, no. 4 (June 23, 2021): 641–56. http://dx.doi.org/10.1108/imr-11-2020-0274.

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PurposeThis study aims to summarize the important contextual influences East Asian philosophy may have on marketing strategy and consumerism.Design/methodology/approachA qualitative approach is used to deconstruct (1) the literature on marketing as a contextual discipline, (2) East Asian philosophical underpinnings and their personal and institutional manifestations in East Asian marketing contexts, and (3) the implications for non-East Asian marketers. This essay includes a brief introduction to the manuscripts in this special issue.FindingsAncient philosophical wisdom shared by East Asian societies can shed light on how marketing activities and consumer behavior intertwine within East Asia and beyond. Three ancient philosophies (i.e. Confucianism, Taoism, Buddhism) heavily influence East Asian societies through personal and institutional-level cultural manifestations in marketing contexts.Research limitations/implicationsAlthough the three discussed East Asian philosophical schools are not exhaustive, they lay a foundation for future discussions about how alternative marketing-related theories and frameworks may complement ones grounded in western historical and cultural contexts.Originality/valueThis essay initiates an overdue academic discussion about relying on non-western historical and cultural contexts to globalize the marketing discipline further.

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11

Heisig, James. "East Asian Philosophy and the Case against Perfect Translations." Comparative and Continental Philosophy 2, no. 1 (October 7, 2010): 81–90. http://dx.doi.org/10.1558/ccp.v2i1.81.

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12

Hung, Ruyu. "Cultivation of self in East Asian philosophy of education." Educational Philosophy and Theory 49, no. 12 (October 15, 2017): 1131–35. http://dx.doi.org/10.1080/00131857.2017.1376438.

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13

Gislén, Lars, and J. C. Eade. "South East Asian Eclipse Calculations." Centaurus 43, no. 3-4 (October 24, 2008): 278–307. http://dx.doi.org/10.1111/j.1600-0498.2000.cnt430307.x.

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14

Rošker, Jana. "Modern and Contemporary Taiwanese Philosophy." Asian Studies 8, no. 3 (September 10, 2020): 7–12. http://dx.doi.org/10.4312/as.2020.8.3.7-12.

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The topic of this special issue deals with the development of a certain stream of the Chinese philosophical tradition. Yet this philosophy did not originate in mainland China, and thus in some supposedly logical “centre” of Chinese culture, but on its alleged “periphery”, namely on the beautiful island of Taiwan. One of the incentives for our decision to compile an issue of Asian Studies which is devoted entirely to the philosophical developments in Taiwan was an international conference, entitled Taiwanese Philosophy and the Preservation of the Confucian Tradition. This interesting academic meeting was organized in October 2019 in Ljubljana by the Center for Chinese Studies at the National Central Library in Taiwan in cooperation with the East Asian Research Library (EARL) and the Department of Asian Studies at University of Ljubljana.

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15

Hilgendorf, Eric. "CHONKO CHOI, East Asian Jurisprudence." Archiv für Rechts- und Sozialphilosophie 95, no. 4 (2009): 586–88. http://dx.doi.org/10.25162/arsp-2009-0044.

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16

Albertini, Tamara. "Comparison, Fusion, and Bricolage: How to Integrate Islamic Philosophy within Comparative Philosophy." Journal of Chinese Philosophy 51, no. 1 (June 14, 2024): 3–15. http://dx.doi.org/10.1163/15406253-12340125.

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Abstract The launching of philosophical pursuits undertaken in an East-West trajectory at the first East-West Philosophers’ Conference in 1939 represents a turning point in philosophy. However, as groundbreaking as this approach was, it left out all philosophical cultures that did not fit the initial framework. Islamic philosophy, being viewed as neither Western nor Eastern (Asian), was thus marginalized from the start. I introduce “Bricolage” – a method emphasizing curiosity, humility, and playfulness – as a more nuanced way of engaging with diverse philosophical traditions. “Bricoleurs” are interculturalists who remain open to the use of different methodologies: they are “flâneurs” walking through diverse philosophical landscapes for sheer intellectual pleasure.

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17

Ching, Julia, and William Theodore de Bary. "East Asian Civilizations: A Dialogue in Five Stages." Philosophy East and West 39, no. 3 (July 1989): 361. http://dx.doi.org/10.2307/1399459.

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18

Nakayama, Shigeru. "Periodization of the east asian history of science." Revue de synthèse 108, no. 3-4 (July 1987): 375–79. http://dx.doi.org/10.1007/bf03189068.

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19

Kim, Kee-Hyeon. "Two Key Sources of Morality in East Asian Moral Philosophy." Journal of Ethics Education Studies 54 (October 31, 2019): 257–87. http://dx.doi.org/10.18850/jees.2019.54.09.

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20

Shin JungGeun. "The Coordinates of Kongzi and Analects in East Asian Philosophy." Journal of Eastern Philosophy ll, no. 78 (May 2014): 7–36. http://dx.doi.org/10.17299/tsep..78.201405.7.

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21

Board, Editorial. "ACTA ORIENTALIA VILNENSIA EXCHANGE PROGRAMME." Acta Orientalia Vilnensia 12, no. 1 (January 1, 2011): 0. http://dx.doi.org/10.15388/aov.2011.1092.

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The editors of the Acta Orientalia Vilnensia, in co-operation with the Oriental library at Vilnius University, highly welcome a regular exchange of scholarly periodicals publishing on Asian and Middle Eastern studies. For exchange proposals, please contact the secretary of the editorial board. Journals or serial publications received under the programme in 2012:• Acta Asiatica. Bulletin of the Institute of Eastern Studies• Annals of the Bhandarkar Oriental Research Institute• Archív Orientální• Asian Ethnology• Asian Studies Review• Asiatische Studien/Études Asiatiques• Brahmavidya: The Adyar Library Bulletin• Bulletin of the Deccan College Post-Graduate and Research Institute• Cracow Indological Studies• Dao: A Journal of Comparative Philosophy• East and West• Folia Orientalia• Indologica Taurinensia• Japanese Journal of Religious Studies• Journal of Sukrtindra Oriental Research Institute• Journal of the Asiatic Society of Mumbai• Journal of the International College for Postgraduate Buddhist Studies• Journal of the Oriental Institute, M.S. University of Baroda• Linguistic and Oriental Studies from Poznan• Monumenta Serica. Journal of Oriental Studies• New Zealand Journal of Asian Studies• Orientalia Suecana• Pandanus• Philosophy East and West• Religion East and West• Rocznik Orientalistyczny• Studia Indologiczne• Studia Orientalia• Wiener Zeitschrift für die Kunde Südasiens• ZINBUN

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22

East Asian Science, Technology, and, Editors. "East Asian Science, Technology, and Medicine." East Asian Science, Technology, and Medicine 51-52, no. 1 (January 26, 2020): 1–4. http://dx.doi.org/10.1163/26669323-05105201002.

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23

Vampelj Suhadolnik, Nataša. "East Asia in Slovenia." Asian Studies 9, no. 3 (September 10, 2021): 7–18. http://dx.doi.org/10.4312/as.2021.9.3.7-18.

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This special issue of Asian Studies aims to contribute to the field of European global collecting history by opening new vistas in order to readdress some of the unexplored topics. By presenting East Asian material in Slovenia and reconstructing the intercultural contacts between the two territories, it sheds light on the specific position of the Slovenian territory in the history of Euro-Asian exchanges on the threshold of the 20th century.

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24

Rošker, Jana S. "Eric S. Nelson: <i>Heidegger and Dao: Things, Nothingness, Freedom</i>." Asian Studies 12, no. 2 (May 6, 2024): 345–48. http://dx.doi.org/10.4312/as.2024.12.2.345-348.

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Eric S. Nelson’s Heidegger and Dao: Things, Nothingness, Freedom masterfully interweaves the philosophies of Martin Heidegger and classical Daoism, offering an intricate examination of their treatment of key concepts such as things, nothingness, and freedom. The book explores the nuanced variations and transformative interpretations of these central ideas, illuminating their profound impact on both Western and East Asian philosophical traditions. Both Asian and Western academics have long sought a book that offers a coherent and comprehensive introduction to the European reception of East Asian, and especially Daoist, philosophy, and thus one of the most significant contributions of this work is in fulfilling this need.

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25

Park, Jin Y. "Philosophizing and Power: East–West Encounter in the Formation of Modern East Asian Buddhist Philosophy." Philosophy East and West 67, no. 3 (2017): 801–24. http://dx.doi.org/10.1353/pew.2017.0064.

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26

Ishida, Masato. "The Sense of Symmetry: Comparative Reflections on Whitehead, Nishida, and Dōgen." Process Studies 43, no. 1 (April 1, 2014): 4–34. http://dx.doi.org/10.2307/44798091.

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Abstract In contrast to temporal asymmetry stressed in process philosophy, symmetry prevails in Mahayana Buddhism and East Asian philosophy formed under its influence. The paper clarifies the meaning of symmetry from the perspectives of Kitaro Nishida and Dogen, it explores similar or overlapping ideas in Whitehead’s philosophy of organism, and it suggests that the differences among them are much smaller than commonly believed.

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27

Behuniak, James. "Liin East Asian Buddhism: One Approach from Plato'sParmenides." Asian Philosophy 19, no. 1 (March 2009): 31–49. http://dx.doi.org/10.1080/09552360802673872.

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28

Reader, Ian. "Handbook of East Asian New Religious Movements." Journal of Contemporary Religion 35, no. 2 (May 3, 2020): 382–84. http://dx.doi.org/10.1080/13537903.2020.1769901.

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29

Hsu, Leo, and Jesùs Ilundáin-Agurruza. "On the Compatibility Between Confucianism and Modern Olympism." Journal of Chinese Philosophy 43, no. 1-2 (March 3, 2016): 103–23. http://dx.doi.org/10.1163/15406253-0430102010.

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At the confluence between Modern Olympism and Confucian teachings—nowadays embodied and expressed in East Asian Confucianisms—there are meaningful overlaps, significant challenges, and opportunities. This paper examines these. Despite radically different origins and apparently incommensurate tenets, we should not assume that the underlying ideals of Modern Olympism and East Asian Confucianisms cannot benefit mutually. It is precisely when considering their putative weak points, such as Modern Olympism’s soft metaphysics or vague ethics or Confucianism’s bias against physical activity or gender, that we find educational opportunities (character education, harmony) that make contributions to a universal humanistic sport education.

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30

Hetrick, Jay. "Deleuze and East Asia: Toward a Comparative Methodology of the Gap." positions: asia critique 31, no. 1 (February 1, 2023): 117–42. http://dx.doi.org/10.1215/10679847-10122151.

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Abstract This article discusses the significance of Gilles Deleuze's almost passing references to East Asian thought. Even though Deleuze comes to these ideas through the work of other European thinkers—most notably Friedrich Nietzsche, Sergei Eisenstein, François Jullien, and Alan Watts—the article argues that there are ultimately deep resonances between Deleuze's philosophy, especially in its Bergso-Leibnizian articulations, and specific East Asian ideas. The article begins by cataloging and commenting upon Deleuze's various references to Chinese and Japanese thought generally before discussing how one particular concept—that of the gap (écart)—not only lies at the heart of his metaphysics but also forms the very basis for developing an adequate methodology for negotiating his encounter with East Asia. Finally, by also considering some of Jullien's recent ideas, the article examines the ways in which this methodology of the gap may be more adequate than other attempts to characterize contemporary comparative philosophy.

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31

Vilnensis, Acta Orientalia. "ACTA ORIENTALIA VILNENSIA EXCHANGE PROGRAMME." Acta Orientalia Vilnensia 12, no. 2 (January 1, 2011): 132. http://dx.doi.org/10.15388/aov.2011.1.3927.

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The editors of the Acta Orientalia Vilnensia, in co-operation with the Oriental library at Vilnius University, highly welcome a regular exchange of scholarly periodicals publishing on Asian and Middle Eastern studies. For exchange proposals, please contact the secretary of the editorial board. Journals or serial publications received under the programme in 2014:• Acta Asiatica. Bulletin of the Institute of Eastern Studies• Annals of the Bhandarkar Oriental Research Institute• Archív Orientální• Asian Ethnology• Asian Studies Review• Asiatische Studien/Études Asiatiques• Brahmavidya: The Adyar Library Bulletin• Bulletin of the Deccan College Post-Graduate and Research Institute• Cracow Indological Studies• Dao: A Journal of Comparative Philosophy• Folia Orientalia• Indologica Taurinensia• Japanese Journal of Religious Studies• Journal of Sukrtindra Oriental Research Institute• Journal of the Asiatic Society of Mumbai• Journal of the International College for Postgraduate Buddhist Studies• Journal of the Oriental Institute, M.S. University of Baroda• Linguistic and Oriental Studies from Poznan• Monumenta Serica. Journal of Oriental Studies• New Zealand Journal of Asian Studies• Pacific World: Journal of the Institute of Buddhist Studies• Pandanus• Philosophy East and West• Religion East and West• Rocznik Orientalistyczny• Studia Indologiczne• Studia Orientalia• Wiener Zeitschrift für die Kunde Südasiens• ZINBUN

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32

Hung, Ruyu. "Armageddon versus conservation—An East Asian response." Educational Philosophy and Theory 52, no. 8 (October 21, 2019): 821–23. http://dx.doi.org/10.1080/00131857.2019.1676488.

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33

Medley, Joseph E. "The East Asian Economic Crisis: Surging U.S. Imperialism?" Review of Radical Political Economics 32, no. 3 (September 2000): 379–87. http://dx.doi.org/10.1177/048661340003200303.

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34

Miyajima, Hiroshi. "THE EMERGENCE OF PEASANT SOCIETIES IN EAST ASIA." International Journal of Asian Studies 2, no. 1 (December 10, 2004): 1–23. http://dx.doi.org/10.1017/s147959140500001x.

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In the recent debates about Confucianism and its role in East Asian economic development, there has been little discussion about why East Asian societies embraced Confucian values in the first place. Here, “Confucian” refers particularly to the ideas of the Song dynasty Zhu Xi school (neo-Confucianism) which became associated in China with the shidafu scholar-bureaucrat class. Zhu Xi political philosophy was anchored in a centralized governing bureaucracy under the emperor, and differed markedly from political ideals underlying medieval feudal society in Europe, for example. Land-ownership was not a condition of shidafu status, and there is only a partial resemblance between the Chinese landowner and European feudal ruling strata. In Japan and Korea, notwithstanding the fact that neo-Confucianism was an imported philosophy and there arose discrepancies between its ideas and social reality, it sank deep roots into both societies. This paper looks at the conditions that allowed this to happen, and concludes that the spread of Confucian ideas depended on structural changes in Korea and Japan that were similar to those that had occurred in China. It is in the emergence of peasant society that we find the key to such changes. This, I contend, is a far more important watershed than the one that divides early-modern and modern.

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35

Döring, Ole. "A Confucian Asian Ethos? Essentials of the Culture of East Asian Bioethics." East Asian Science, Technology, and Medicine 25, no. 1 (June 15, 2006): 127–49. http://dx.doi.org/10.1163/26669323-02501007.

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36

Witkowski, Nicholas. "Nature and Modernity in an East Asian Key." Historical Studies in the Natural Sciences 51, no. 2 (April 1, 2021): 269–73. http://dx.doi.org/10.1525/hsns.2021.51.2.269.

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37

Khan, M. A. Muqtedar. "Islamic Dimensions of the East Asian Economic Miracle." American Journal of Islam and Society 16, no. 4 (January 1, 1999): v—xvii. http://dx.doi.org/10.35632/ajis.v16i4.2086.

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in PerspectiveThis editorial seeks to identify the missing dimensions of Islamic economicsand the Islamic dimensions of East Asian economies. In doing so,it advances a critical review of the present discourse on Islamic economicsand highlights some of its oversights. At the outset, it must be clearlyunderstood that I am not critical of the very idea of an Islamic economics.I think that at a time when global intellectual leadership has been usurpedby those who consciously subvert the idea of the divine and the role ofdivine mandates in the organization and governance of human affairs,Islamic economics, like Islamic philosophy and Islamic social sciences, hassucceeded in at least presenting a paradigmatic alternative that still maintainesthe centrality of transcendence in human existence.While I am all for sustaining the resistance to secularization of all knowledges,I am critical of the current discourse on Islamic economics becauseof its disconnection between theory and practice and because, for reasonsthat have not been explored systematically but are intuitively discernable,it has made Islamic economics synonymous with' interest-free banking.Many important elements of Islamic economics are completely ignored oreven suppressed. Perhaps this may be a reason why Islamic economieshave not really materialized. The importance of these less studied principlescan be discerned by studying how they have played a cardinal role inthe world's fastest growing region, East Asia. I intend to show how EastAsian economies have institutionalized Islamic principles in their contemporaryeconomic practices and are harvesting great benefits. It is ironic that ...

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38

Lee, Eun-Young, and Eun-Kyung Yoon. "Buddhist Philosophy in East Asian Medical Ethics in the Dayijingcheng by Sun Simiao." BUL GYO HAK BO 101 (March 31, 2023): 71–95. http://dx.doi.org/10.18587/bh.2023.3.101.71.

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39

Oh, Tai K. "Inherent Limitations of the Confucian Tradition in Contemporary East Asian Business Enterprises." Journal of Chinese Philosophy 19, no. 2 (February 10, 1992): 155–69. http://dx.doi.org/10.1163/15406253-01902002.

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40

OH, TAI K. "INHERENT LIMITATIONS OF THE CONFUCIAN TRADITION IN CONTEMPORARY EAST ASIAN BUSINESS ENTERPRISES." Journal of Chinese Philosophy 19, no. 2 (June 1992): 155–69. http://dx.doi.org/10.1111/j.1540-6253.1992.tb00116.x.

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41

Guo, Zhao. "Nishida Kitaro and Japans Greater East Asia Co-Prosperity Sphere." Lecture Notes in Education Psychology and Public Media 38, no. 1 (January 15, 2024): 66–76. http://dx.doi.org/10.54254/2753-7048/38/20240589.

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No one shaped modern Japanese philosophy as significantly as did Nishida Kitaro, a prominent scholar at Kyoto Imperial University and the author of An Inquiry into the Good. He pioneered the Kyoto School of Japanese philosophy, which combined Western and Eastern thoughts, traditions, and religions to reach a new understanding of the world. Not usually seen as a political figure, Nishida penned a controversial essay in 1943, two years before his death, titled The Principle of the New World Order. The essay was intended for Prime Minister Tojo Hideki's use at the 1943 Greater East Asia Conference in Tokyo, where leaders from East and Southeast Asian countries under the rule of Japanese imperialism discussed future visions for the Greater East Asia Co-Prosperity Sphere, Japan's ostensible war cause. Nishida opposed the militarist government and its oppressive policies at home and abroad, but he hoped to influence its policy through his philosophical writing as Japan's defeat loomed larger than ever. The tense political atmosphere in wartime Japan and Nishida's vision of the world, which was characterized by the harmonious coexistence of the individual and the collective, turned The Principle of the New World Order into a text full of contradictionsthe greatest among them being his uncritical use of Hakko Ichiu (Eight Corners of the World under One Roof), a politico-religious jargon to justify the supreme rule of the Japanese emperor. After WWII, Nishida was posthumously criticized for cooperating with the military government by writing that essay, but a close examination of the text, its historical context, and other works by Nishida reveal that the lone Japanese philosopher was trying to steer Japan's Pan-Asian policy from within, an attempt that was doomed to fail when the government was mobilizing intellectuals for its imperial goals. By focusing on the case of Nishida, this article uncovers the complex dynamic between the Japanese empire and Japanese intellectuals who tried to voice their views different than the government's.

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Piliaiev, Igor. "Value-based work motivation: the East Asian experience." Ekonomìčna teorìâ 2023, no. 4 (December 11, 2023): 72–104. http://dx.doi.org/10.15407/etet2023.04.072.

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The article examines the experience of value-based work motivation in modernized East Asian societies and economies of the Confucian tradition. The author considers the ontological, anthropological, civilization-cultural, socio-psychological, political-economic and applied (on the cases of Japan and China) aspects of the above mentioned problem. Performed an interdisciplinary analysis of the worldview and value-based foundations of work motivation, and various characteristic features of the labor and corporate ethics of the Confucian-tradition countries, which contributed to the phenomenal success of their post-war reconstruction, and economic and social modernization. Applied the fractal-synergistic method developed by the author, along with various tools of social philosophy, political economy, psychology, and modernization theory. The author shows that the present mode of thinking (and the corresponding value-based motivation) of a typical Western person, based on the dichotomy of the individual “I” and the outside world, turns out to be significantly more conservative and resistant to the Fourth Industrial Revolution, associated with the widespread introduction of artificial intelligence and the blurring of boundaries between inorganic, living and digital realities, than the traditionally holistic consciousness of China and the “Confucian tigers”, which perceives nature, society and human in an organic unity. This phenomenon is in sharp contrast to the eras of the first three industrial revolutions, when the West, primarily the Protestant West was the undisputed global leader in technological progress, the introduction of innovations, and the intensive growth of labor productivity. It is proved that in the newly industrialized countries of East Asia, the reformed and modernized Confucianism actually acts as a consolidating positive civil religion and a value-motivational driver of dynamic socio-economic development. The author evaluates the relevance of the East Asian experience of the value-based work motivation in the context of the transformation of societal values in Ukraine and the imperatives of the post-war reconstruction of this country’s economy. It is concluded that the communitarian-solidarist system of labor ethics inherent in East Asian countries has a significant potential for its implementation in Ukraine.

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Nelson, Eric S. "Martin Heidegger and Kitayama Junyū." Asian Studies 11, no. 1 (January 10, 2023): 27–50. http://dx.doi.org/10.4312/as.2023.11.1.27-50.

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Heidegger’s early philosophical project was identified with a nihilistic philosophy of nothingness after the 1927 publication of Being and Time—with its depiction of the radical existential anxiety of being-towards-death—and his 1929 lecture “What is Metaphysics?”—with its analysis of the loss of all orientation and comportment in the face of an impersonal self-nihilating nothingness. Heidegger’s philosophy of nothingness would be contrasted in both Germany and Japan in the 1930s and 1940s with “Oriental nothingness” by authors such as Kitayama Junyū, a neglected Japanese philosopher active in Germany and an early interpreter of Heidegger and Nishida. In this contribution, I trace how Heidegger’s reflections on nothingness and emptiness (which are distinct yet intertwined expressions) become interculturally entangled with East Asian discourses in the early reception of his thought, particularly in Kitayama and the introduction of Nishida’s philosophy into Germany, and their significance in Heidegger’s “A Dialogue on Language”.

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Kalmanson, Leah. "How to Change Your Mind: The Contemplative Practices of Philosophy." Royal Institute of Philosophy Supplement 93 (May 2023): 69–79. http://dx.doi.org/10.1017/s1358246123000024.

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AbstractThe methods of philosophy may be associated with practices such as rational dialogue, logical analysis, argumentation, and intellectual inquiry. However, many philosophical traditions in Asia, as well as in the ancient Greek world, consider an array of embodied contemplative practices as central to the work of philosophy and as philosophical methods in themselves. Here we will survey a few such practices, including those of the ancient Greeks as well as examples from East Asian traditions. Revisiting the contemplative practices of philosophy can help us to rethink the boundaries of the discipline, the nature and scope of scholarly methods, and the role of philosophy in everyday life.

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Costa, Gonçalo Jorge Morais, and Nuno Sotero Alves Silva. "Informational Existentialism! Will Information Ethics Shape Our Cultures?" International Review of Information Ethics 13 (October 1, 2010): 34–41. http://dx.doi.org/10.29173/irie297.

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The evolution of philosophy and physics seem to acknowledge that ?informational existentialism? will be possible. Therefore, this contribution aims to comprehend if Heidegger existentialism can enrich the bound between information theory and the intercultural dialogue as regards to information. Even so, an important query arises: why specifically Heidegger‘s philosophy? Because it highlights an intercultural dialogue namely with East Asian and with Arabic philosophy, which is also consistent with the debate concerning the potential value and contribution of information theory to the intercultural dialogue. Therefore, this manuscript intends to understand if information is shaping worldwide cultures as a consequence of its existence.

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Morley, Simon. "‘The living hand gives birth to the painter’: Selected writings on painting by Lee Ufan." Journal of Contemporary Painting 6, no. 1-2 (October 1, 2020): 93–118. http://dx.doi.org/10.1386/jcp_00016_1.

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Alongside his studio practice, the Korean artist Lee Ufan (b.1936) has consistently published writings that are intended to both elucidate his own practice and to address much broader issues relating to art and culture. Through his writing and art, Lee has sought the grounds from which to both assimilate and challenge Westernizing hegemony, based on a deep understanding of both East Asian and Western art and philosophy. Lees work maps the conventions of modernist Western abstraction onto traditional East Asian concepts of painting, most especially in relation to the role of the body, circulating energy, void and the ‘untouched’. The selection below is a small sample of his writings, and they are preceded by an introduction to Lee Ufan, and a brief interview with the artist conducted by email with Simon Morley in 2017.

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Han, Cheong K. "The Positive Contribution of Confucianism to the Modernization of East Asian Business Enterprises." Journal of Chinese Philosophy 19, no. 2 (February 10, 1992): 171–81. http://dx.doi.org/10.1163/15406253-01902003.

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HAN, CHEONG K. "THE POSITIVE CONTRIBUTION OF CONFUCIANISM TO THE MODERNIZATION OF EAST ASIAN BUSINESS ENTERPRISES." Journal of Chinese Philosophy 19, no. 2 (June 1992): 171–81. http://dx.doi.org/10.1111/j.1540-6253.1992.tb00117.x.

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Li, Chenyang. "Bell, Daniel A., Beyond Liberal Democracy: Political Thinking for an East Asian Context." Dao 7, no. 1 (February 16, 2008): 99–102. http://dx.doi.org/10.1007/s11712-008-9044-2.

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WANG, Zi, and Qing WU. "Restructuring Trade: Circulation of Medicinal Materials in East Asia in the 18th Century." Korean Journal of Medical History 32, no. 1 (April 30, 2023): 279–319. http://dx.doi.org/10.13081/kjmh.2023.32.279.

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In the 18th century, the trade of medicinal materials in East Asia showed a trend of rapid development, and by the second half of the 18th century, it became the largest commodity category in East Asia's international trade. The growth of medicinal material trade during this period was not a simple trade issue, but was closely related to a series of changes in economic fields, such as the market network, trade balance and production. The changes in the international trade environment from the 17th to the 19th centuries greatly increased the demand for medicinal materials. It also affected the production of medicinal materials. The medicinal material industries in East Asian countries were characterised by specialisation and marketisation, and provided the market with abundant and high-quality medicinal materials. In turn, the development of the medicinal material industry promoted international trade, making medicinal materials the largest traded commodity in East Asia. In the 18th century, the development of medicinal material trade promoted the recalibration of international trade, and changed the commodity structure of East Asian trade. It is a result of the transformation of international trade and economic relations, and an important participant in the development of East Asian economy. Trade of medicinal materials in the 18th century expanded the market network and formed a positive interaction between trade and production, and reshaped the international trade structure of East Asia.

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