Eco-Reason the Philosophical Thinking on the Limitation Existence

The philosophical root of all human beings’ existence crisis in the contemporary times is the philosophy of the unlimited theory. The inner spiritual supporting force is the construction from its theoretical reason to its scientific reason. Its essential ideas stem from the people-centered theory, the view of happiness in the material- purposed theory, the communist life style, the material hegemonist principle, and the rational action principles of economic technology. In the 21st century, in order to deal with the dangerous situation of human beings’ exist- ence from the root, the philosophy of the limitation theory must be established, which has the eco-reason as the value support, integrates all the original wisdom of human beings and reflects human’s spiritual needs of the age as well as the direction of human future development. The whole percept of this new philosophy is that “all things have souls”; its basic law of existence is “the ceaseless life circle”; its survival goal is the view of happiness in the harmony of material and spirit; its social action guidance and principle are (environment, society, humanity) the environment ecologism and the integral-and-mutual action principle (of human beings &society, individual &society, and present age & posterity).

Love and Persuasion： Strategies Essential to Philosophy as a Way of Life

In this paper, I intend to argue that a conception of philosophy as a way of life needs two elements： persuasion and love. Faced a false conception of philosophy very specialized, professional, and modem that has condemned to oblivion philosophy itself, we propose a therapeutic conception （of philosophy） as a way of life, a philosophy that is not reduced to a conceptual content, but that is related to the way of life of the philosopher.

Participation in the Concept or in the Event： Two Ways of Existence of Human Being

This paper discusses two alternative ways of existence of the human being： participation in the concept of reason and participation in the events of the world. It is argued that the traditional Western philosophy from Parmenides and Plato to R. Descartes, I. Kant, and G. Hegel can be described as the participation in the concept of reason. This tradition is characterized by the goal to assimilate the things of the world by concept of reason and in accordance with a project reason, to change the world. This led to the ecological catastrophe. We can overcome ecological catastrophe successfully only when we change the paradigm and shift to the paradigm of participation in the events of the world. The article is based on A. Badiou＇s conception of event which is contrasted with Descartes＇ conception of the event. Argumentation of the article shows the importance of B. Spinoza＇s monistic philosophy for our epoch, which is struck by the ecological disaster. This philosophy is not characterised by the war between things and thoughts, because both thoughts and things are attributes expressing the same God or Nature and are not in conflict with one another.

Matter （Pudgalastikaya or Pudgala） in Jain Philosophy

Pudgalastikaya is one of the six constituent dravyas of loka in Jainism and is the only substance that is sense perceptible. The sense attributes ofpudgala are colour, taste, smell, and touch properties which become the basis of its diversity of forms and structures. The smallest constituent of pudgala is paramanu; the other forms are its combinations. The combination ofparmanus forms various states of the matter. The paper describes different types of combinations and modes, rules for combinations and properties of aggregates known as vargana. Some varganas associate with the soul and form various types of bodies of organisms and others exist as forms of matter in loka （universe）. The paramanu defines the smallest units of energy, space, time, and sense quality ofpudgala. Pudgala exists in visible and invisible forms but anything that is visible is definitely pudgala. Pudgala is classified in various ways; one of them is on the basis of touch property and there are pudgalas having two touches, four touches, and eight touches, each class having some specific character that differentiates them in respect of stability and motion. Pudgala is also classified as living, prayoga-parinat, and non-living, visrasa-parinat. The living matter existing as bodies of organisms exhibits some properties that are not found in non-living matter. Modem science has no such distinction which has become a cause of confusion in recognizing the existence of soul. The description of body remains incomplete without considering the presence of soul in the body. In modem terms, aparamanu is a vibrating and moving charge that is bosonic in character. The two-touch and four-touch pudgala do not appear to follow the speed limits prescribed by Special Theory of Relativity. Jain canonical works describe two types of motions sparshad type and asparshad type and these determine the motions of different class ofpudgala and soul. Jain philosophy describes the dynamics and motion ofparmanu in detail. The paper describes the Jain concepts of matter in detail and compares with the modem concepts to highlight the strength of Jain views. Modem science has explored the properties and behavior of matter in great detail but still there are many concepts that Jain philosophy has to offer.

Human Nature, Personality, and Human Freedom in Feng Qi＇s On Wisdom

In creating his theory of wisdom, Feng Qi emphasizes that Chinese Marxist philosophy should move from the theory of knowledge to a discourse on wisdom and concentrate on Chinese people＇s living world and life existence, so as to provide a spiritual home for the Chinese people and thereby highlight the importance of human nature, personality, and human freedom in Chinese Marxist philosophy. In researching human nature, he expatiates on the problems of mind （xin） and human nature （xing）, natural instincts （tian xing） and virtues （de xing）, and general character and individual character; in emphasizing personality, he puts forward the idea that the ideal personality is ＂free personality as a member of ordinary people;＂ in probing into the problems of human freedom, he explains how to get freedom from the basis of practical materialism. This philosophical inquiry enriches Chinese Marxist philosophy＇s researches into the understanding of humanity and the connection of philosophy with the living world, which opens up a new area of development in the sinicization of Marxist philosophy.

Philosophy of Science and Post-theoretical Life-World

Philosophy of science has arisen as alternative to epistemology, because scientific development wanted another kind of explanation than traditional epistemological one. The latter kind of explanation is theoretically loaded and based on latent ontological assumptions. Epistemology offers science a ＂road map＂ for researcher＇s thinking. Thus epistemology knows what science should be, and philosophy of science take science for granted--existing as an empirical fact. Philosophy of science had always been a reflective and critical discipline that didn＇t want any a-priory knowledge. The main distinction between these fields of knowledge is as follows： epistemology is theoretical and projective kind of knowledge whereas philosophy of science is a non-theoretical, or better, a ＂post-theoretical＂ discipline. All facts and statements arising from philosophy of science lie within the heterogeneous space, where there is continuous transit of pre-theoretical, theoretical and post-theoretical versions of knowledge. The inevitability of conservation and utilization of human thought products is recognized, which is supplemented by the need to study the impact of theoretical thinking upon social practices.

Kierkegaard＇s Influence on the Lives of Jan Patocka and Viktor Frankl

The writings of Soren Kierkegaard provide a theological and philosophical foundation as experienced in the life of a tragic hero and a knight of faith. It will be shown that the ethical dimensions as experienced by Abraham in ＂Fear and Trembling＂ provide a core ontology in the lives of Jan Patocka and Viktor Frankl. Jan Parocka developed a phenomenological, Kierkegaardian, existential approach in his writings and lectures that enabled him to undergo his interrogations by the Czech communist secret police. The World War II concentration camp experiences of Viktor Frankl led him to develop a Kierkegaardian, existential, noetic approach to discover meaning under inhuman living conditions. We, as humans, are searching for a spiritual core to transcendence, as seen in the writings of Kierkeggard to reach beyond ourselves in the fully human dimension of the good, the true, and the beautiful in faith and in love. Special attention will be given to the lives of Patocka, Frankl, and how Kierkegaard＇s theology and philosophy contribute a transhistorical, phenomenological, existential, meaning-centered approach to understanding trauma, especially in the lives of returning veterans and their families.

Man＇ s Interaction With Himself in The Old Man and the Sea With the View of Existentialism

The Old Man and the Sea is Hemingway＇s last important work which is regarded by critics as the summary of his life and his philosophic views on life. The paper attempts to approach the story with the view of existentialism, which flourished at the time when Hemingway began to create this novella. In light of the existentialist views on the relations between being-in-itself and being-for-itself, and existence and essence, the author tends to analyze the interactions of the characters of the story with themselves through the choices they made, which is to be of significance for those who strive to understand Hemingway＇s work and who try to comprehend human beings and themselves.

The Ecological Crisis and the Principle of Relationality in African Philosophy

The way that humans think about the earth certainly affects the way that they relate and behave towards the earth and all its life forms. The various ideologies or worldviews that humanity has experienced such as dualism, capitalism, holism, animism, ubuntu, ukama, vital force, colonialism, and so forth are all different ways of thinking and relating to the earth. The paper argues that dualistic ways of thinking or viewpoints that radically separate the human as distinct from the earth are hostile to both human and earth flourishing. It further argues that the ecological crisis which has witnessed the destruction and pollution of the ecosystems and other devastations cannot be solved when humans continue to see the earth as an object for conquest and exploitation. Using a critical hermeneutics method, the paper affirms that the African principle of relationality can help in mitigating the environmental crisis. It finds and concludes that if this principle is radically practiced, a better environment will be created.

Methodology of the Relationship between Bioethics, Philosophy, and Law

One can distinguish three levels in the integrative unity of knowledge and norms （assessments）, which is termed bioethics. The first level is theoretical. It is connected with the facts and truths. The second level deals with establishing of certain standards and rules of conduct, with the monitoring of their implementation and the assessment of the results of implementation/violation of norms. The third level is associated with individual behavior, formed on the basis of relevant knowledge （or lack of it, as is evident from the table）, and the rules governing its application. Theoretical Bioethics is an integral part of Philosophy---the practical Bioethics is directly related to Law and applied Bioethics deals with the personal standards of specific behavior in concrete situations. Social need for regulatory control of any activity with living entities has led to rapid development of practical Bioethics, while its philosophical content developed more slowly. This creates a conflict of norms and values, hampering the adoption of individual decisions now in the field of applied Bioethics. Deontologization of Bioethics can lead to the fact that it will lose its philosophical content and become a specific area of Law. This, in turn, leads to the dehumanization of Bioethics. It is therefore necessary to conduct a methodological analysis of the relationship of Philosophy, Bioethics and Law, the results of which will focus the researchers on the synchronization of the axiological, praxeological and ethical components of scientific research in order to preserve the intellectual integrity of Bioethics.

Hiperreal Dimension of Dying： Reception of the Phenomenon by Jean Baudrillard, Zuzanna Janin, and Bogna Burska

The first part of the paper presents the philosophical concept of Jean Baudrillard in which the issues of death and dying constitute an essential theme. Contemporary times in which the human condition seems to be extremely difficult are presented in a somber way. Isolation from nature results in the existence filled with fear of death. Natural death is a mentally inconceivable occurrence, an embarrassing phenomenon, and therefore unworthy of being remembered. Only sudden, spectacular death creating media hype seems to be meaningful and worth paying attention to. Instant death is set in opposition to slow death which is also called postponed death. Death in the heat of work, duties, obligations, and prohibitions is the death inflicted at the request of both an employee and an employer. Work rewarded with payment is an act of temporary suspension of death. Burdened with work, people forget about the debt they have incurred from nature. A contemporary employee does not deserve death and instant death is only act of salvation, the act of free will. The second part of the paper focuses on artistic activity of Zuzanna Janin and Bogna Burska. Both artists deal with an issue of media death using different means of expression. Spinning their narratives of intimate decaying and media rage in a public space, they correspond with the Baudrillard＇s philosophical thought.

Emptiness （Sunyata） for Caring the Self in the Middle Path： Reinvestigating the Middle Path Philosophy of Ngggrjuna

Classical Indian Buddhist philosopher Nfigfirjuna is known for his philosophical interpretations of the central conception of Buddha＇s teachings, the philosophy of Middle Path （Mfidhyamika）. Notably he had introduced the unique concept of ＂emptiness＂ （gnyata） to explain the Middle Path philosophy： the philosophical meaning of ＂emptiness＂ is dependent co-arising of various elements that support the worldly experience. This study investigates how this concept is used in explaining the subjectivity of a human person and how it is used for interpreting the unique process of human existence. The discussions on subjectivity are imprecise in modern and contemporary philosophy. But Ngrjuna＇s philosophy enables us to explain subjectivity conclusively, without it having to be explained using metaphysical positions. Sunyata may introduce a new definition for the concept of non-self： not for negating the self but for caring self from the problems of life by making it centered in the Middle Path （madhyama-pratipat）, where one may naturally be able to use his wisdom （prajh） as the guiding principle： not mere knowledge （na）. Sanyat is understood using fourfold （catus.kot.i） logical analysis, not twofold analysis employed normally by other philosophers. Here, the Buddhist notion of self as the co-dependent evolution process of five aggregates （pahcaskandhas） is reinterpreted using the unique method of tetralemma （catus.kot. i）. This critique explores the Western philosophy＇s conceptions on ＂human reasoning, ＂logocentrism,＂ and the objective analytical method of modern science.＂ After careful cross examination of the rival philosophical positions, it reasons out why the ＂rationale of nature＂ is always superior to ＂human reasoning＂ and ＂logocentrism,＂

The Image of Polish Women in the Early 1950s

Over the past decades, there were questions often asked： What is education？ What is it purpose in the world whether it helps an individual or not to understand himself and connect his views with existing beliefs and critical thinking about education to deal with daily practical challenges enable in a new way. The founder of instrumentalism philosophical school, John Dewey remarks that knowledge is practical instrument that purpose must be to solve all problems that a person encounters during his/her lifetime. According to instrumentalism theoretical concepts, theories are instruments by means of that relationship with surrounding world is established （communication becomes possibleS. Representatives of traditional epistemology make distinct difference between ＂world＂ and ＂mind＂. In accordance with Dewey＇s genetic epistemology mind, constitutes the result of living being-environment relationship as the universe is defined by our mind and the development of a human＇s knowledge is adaptive response to the environment.

Education and Democracy

Over the past decades, there were questions often asked： What is education？ What is it purpose in the world whether it helps an individual or not to understand himself and connect his views with existing beliefs and critical thinking about education to deal with daily practical challenges enable in a new way. The founder of instrumentalism philosophical school, ]ohn Dewey remarks that knowledge is practical instrument that purpose must be to solve all problems that a person encounters during his/her lifetime. According to instrumentalism theoretical concepts, theories are instruments by means of that relationship with surrounding world is established （communication becomes possible）. Representatives of traditional epistemology make distinct difference between ＂world＂ and ＂mind＂. In accordance with Dewey＇s genetic epistemology mind, constitutes the result of living being-environment relationship as the universe is defined by our mind and the development of a human＇s knowledge is adaptive response to the environment.

A Conceptual Framework for Consciousness Based on a Deep Understanding of Matter

One of the main challenges in consciousness research is widely known as the hard problem of consciousness. In order to tackle this problem, I utilize an approach from theoretical physics, called stochastic electrodynamics （SED） which goes one step beyond quantum theory and sheds new light on the reality behind matter. According to this approach, matter is a resonant oscillator that is orchestrated by an all-pervasive stochastic radiation field, called zero-point field （ZPF）. The properties of matter are not intrinsic but acquired by dynamic interaction with the ZPF, which in turn picks up information about the material system as soon as an ordered state, i.e., a stable attractor, is reached. I point out that these principles apply also to macroscopic biological systems. From this perspective, long-range correlations in the brain, such as neural gamma synchrony, can be interpreted in terms of order phenomena induced and stabilized by the ZPF, suggesting that every attractor in the brain goes along with an information state in the ZPF. In order to build the bridge to consciousness, I employ additional input from Eastern philosophy. From a comparison between SED and Eastern philosophy I draw the conclusion that the ZPF is an appropriate candidate for the substrate of consciousness, implying that information states in the ZPF are associated with conscious states. On this basis I develop a conceptual framework for consciousness that is fully consistent with physics, neurophysiology, and Eastern philosophy. I argue that this conceptual framework has many interesting features and opens a door to a theory of consciousness. Particularly, it solves the problem of how matter and consciousness communicate in a causally closed functional chain, it gives a physical grounding to existing approaches regarding the connection between consciousness and information, and it gives clear direction to future models and experiments.

Empiricism, Moral Philosophy, and Ethical Behavior

I argue in this paper that moral philosophers need to incorporate into their teaching and writing a number of empirical findings on ethical practices. Principal among these is clearer guidelines on speaking out against wrongdoing, as well as the development of codes of ethics that have been proven to work. The adoption of the critical thinking and the analytical methodology of other disciplines is also suggested. Several benefits will result. The most noticeable will be a strengthening of ethical practices and behavior in the institutions and organizations with which we live and work. A second benefit will be the education and employment of a body of people--graduates in moral philosophy--with the skills and knowledge to bring about, and further strengthen, this enhanced ethical environment. A third benefit will be the matching of the claims of philosophical thought with actual reality.

Wittgenstein and Kuhn on Paradigm

Wittgenstein in Philosophical Investigations and On Certainty develops a revolutionary conception of knowledge, of philosophy of language, and of philosophy of science. Very close to language-games is a concept that is important but did not attract much attention, the one of paradigm. In this paper this concept is analyzed together with notions such as context, use, reference, language-games, reality, science, truth, method, propositions, among others by means of which a new view of epistemology emerges. As for Kuhn, paradigm is his most known notion and his biggest contribution to innovate the history of science. I contrast these two conceptions and conclude that they have different uses, and that some difficulties that emerge from Kuhn＇s concept of paradigm would be dissolved if we take into consideration Witt^enstein＇s aooroaches of language and the uses it has in our life forms.

The Tree of Death and Eternal Life

The ＂Tree of Death＂ is a metaphor I use to unlock my Christian assumptions on how the dead attain eternal existence in the afterlife state. The tree＇s unconcealedness, in this life and presumably the next, along with the moral habits an agent develops in this life explain the obstinacy of the dead, that is, how the agent＇s irrevocable decision to side with the God of Abraham, or not, is possible. For that to be the case, the existential relationships that generate personal identity in this life must accompany （individuate） the subject in the next life. In Christian philosophy, the person-making process mirrors the relationships of the Blessed Trinity. While Martin Heidegger is not a Christian philosopher, his view on truth and being＇s unconcealedness provides a useful piece of the argument to continue the Thomistic case for personal immortality. Heidegger is not a catholic philosopher, but the focus he places on being＇s unconcealedness is consonant with the focus Thomas Aquinas puts on the intelligibility of being. While Heidegger＇s discussion of being is rooted in Dasein＇s finitude, the Thomistic interpretation of being situates unconcealedness within the perspective of God＇s creative act. His vision resets the possibility of applying Heidegger＇s fundamental ontology beyond temporality. The paper develops through a discussion of the Tree＇s ＂branches, trunk, and roots＂ to conclude that the Christian perspective transforms Heidegger＇s view of death into ＂the ultimate possibility of possibility.＂

Yang Zhu＇s ＂Guiji＂ Yangsheng and Its Modem Relevance

Condemned by Mencius （ca.372-289 BCE） as selfishness （weiwo, 为我）, Yang Zhu＇s yangsheng philosophy in China is traditionally depicted as a philosophy of egoism and hedonism. In contrast, Yang Zhu （fl.ca.370-350 BCE） is described as an ＂early liberal or individualist＂ hero in the Western Discussion of Chinese Philosophy. Yang Zhu may not be a liberal or individualist hero as portrayed by the West, but surely he should not be depicted as a promoter of egoism as Mencius did. Both John Emerson and A.C. Graham are probably right when they claimed that Yang Zhu was a revolutionary thinker of his own time; and ＂Yang Zhu＇s intervention for the Chinese thinking world had provoked a metaphysical crisis which had threatened the basic assumptions of Confucianism and Mohism and set them into a new course＂ （A.C. Graham 1978）. From my reading, Yang Zhu＇s influence on Chinese philosophy had been and will be even greater, although his philosophy as a whole was not practiced by Chinese society in the past due to the dominance of Confucianism. Yet as the first person who clearly emphasized nourishing of life for individuals and the first theory that rooted morality into xing （性, human nature）, Yang Zhu＇s yangsheng philosophy had indeed through history made a huge contribution to Chinese nurturing life tradition, and had great potential in providing inspiration to modern moral thinking. Many discussions initiated or developed by Yang Zhu and his followers have influenced both Confucianism and Daoism profoundly. His idea of nourishing life was not only inherited and developed by Zhuangzi and later Daoist religion from life preservation perspective, but also by Mencius and Xunzi from moral cultivation perspective. As a doctrine that has shown more and more relevance to modern society, people can find many inspirations from Yang Zhu＇s answer to the following questions： What is the aim of human life？ What is the right attitude toward life and death？ What is human nature？ What is the relationship between life nourishment and individual freedom？ Why nourishing one＇s own life should be as important as nourishing that of others？ What is the difference between humans and animals？ Why living a natural life is so important for human beings？ Based on materials collected from various Chinese sources directly related to Yang Zhu＇s school, especially the chapter entitled as ＂Yang Zhu＂ from the book of Liezi, this paper will explore essential features of Yang Zhu＇s yangsheng philosophy and its relevance to modern society. As ＂guiji＂ （贵已, cherishing oneself） is the core of Yang Zhu＇s yangsheng philosophy, discussion of this paper will focus on what Yang Zhu＇s ＂guiji＂ means, why Yang Zhu＇s ＂guiji＂ is not ＂weiwo＂ （为我, for oneself）, and how Yang Zhu＇s ＂guiji＂ yangsheng is relevant to modern society.