Amid the recent global upsurge of studies on the philosophy of emotion, a reinterpretation of traditional Confucian philosophy, especially Mencius＇s ideas on the siduan （Four Original Sources） of morality, may shed...Amid the recent global upsurge of studies on the philosophy of emotion, a reinterpretation of traditional Confucian philosophy, especially Mencius＇s ideas on the siduan （Four Original Sources） of morality, may shed new light on the subject in comparative philosophy. This paper probes the structure of moral feeling and reason described by Mencius＇s from five perspectives： （1） In view of the relationship between feeling and reason, is it better to use the expression ＂siduan＂ or the expression ＂sixin （Four Heart-minds）＂？ （2） In view of dispositional feeling, what are the four original sources？ （3） In view of moral feeling, what are the structural order of the four sources and the corresponding procedure of reasoning of four heart-minds of Humanity？ （4） In view of positive feeling, how does moral feeling grow out of the goodness of human nature？ （5） What is the global value of Mencius＇s ideas on human moral feeling？ The author concludes that Mencius＇s thought on moral feeing has a global value and cross-cultural significance, and that Chinese wisdom is more than regional but universally applicable. The structure of moral feeling and reason that Mencius identified is in accordance with the principles ofzhiliang （grasping the two poles of the beginning and the end） and yongzhong （emloying the middle）. The principles ofzhiliang and yongzhong are true universal wisdoms of Confucianism, which should be rekindled today. From a practical point of view, ＂the Way begins from moral feelings,＂ and Confucius and Yah Hui＇s seeking the simple, virtuous life is an ideal model of emotional well-being.展开更多
The present study considers whether poetry is capable of providing insight that can illuminate our lives, doing so from the perspective of Aristotle＇s understanding of tragedy, fear, and the emotions more generally. ...The present study considers whether poetry is capable of providing insight that can illuminate our lives, doing so from the perspective of Aristotle＇s understanding of tragedy, fear, and the emotions more generally. It argues that and explains how fear as understood by Aristotle can foster insight in a tragedy＇s audience, depicts the nature and the bases for such insight, and suggests several ways in which insight that fear can bring to tragedy can be especially or particularly illuminating. The argument for these conclusions proceeds by considering Aristotle＇s understanding of fear, noting particularly its epistemological powers. It then turns to fear＇s realization in response to tragedy, arguing that and explaining how tragedy＇s form and a number of its distinctive features can shape fear in ways that more readily foster insight than is to be found in fear felt in more ordinary circumstances. The conclusion reached is that on Aristotle＇s understanding fear in response to tragedy can prove particularly illuminating, and can illuminate our ordinary lives.展开更多
文摘Amid the recent global upsurge of studies on the philosophy of emotion, a reinterpretation of traditional Confucian philosophy, especially Mencius＇s ideas on the siduan （Four Original Sources） of morality, may shed new light on the subject in comparative philosophy. This paper probes the structure of moral feeling and reason described by Mencius＇s from five perspectives： （1） In view of the relationship between feeling and reason, is it better to use the expression ＂siduan＂ or the expression ＂sixin （Four Heart-minds）＂？ （2） In view of dispositional feeling, what are the four original sources？ （3） In view of moral feeling, what are the structural order of the four sources and the corresponding procedure of reasoning of four heart-minds of Humanity？ （4） In view of positive feeling, how does moral feeling grow out of the goodness of human nature？ （5） What is the global value of Mencius＇s ideas on human moral feeling？ The author concludes that Mencius＇s thought on moral feeing has a global value and cross-cultural significance, and that Chinese wisdom is more than regional but universally applicable. The structure of moral feeling and reason that Mencius identified is in accordance with the principles ofzhiliang （grasping the two poles of the beginning and the end） and yongzhong （emloying the middle）. The principles ofzhiliang and yongzhong are true universal wisdoms of Confucianism, which should be rekindled today. From a practical point of view, ＂the Way begins from moral feelings,＂ and Confucius and Yah Hui＇s seeking the simple, virtuous life is an ideal model of emotional well-being.
文摘The present study considers whether poetry is capable of providing insight that can illuminate our lives, doing so from the perspective of Aristotle＇s understanding of tragedy, fear, and the emotions more generally. It argues that and explains how fear as understood by Aristotle can foster insight in a tragedy＇s audience, depicts the nature and the bases for such insight, and suggests several ways in which insight that fear can bring to tragedy can be especially or particularly illuminating. The argument for these conclusions proceeds by considering Aristotle＇s understanding of fear, noting particularly its epistemological powers. It then turns to fear＇s realization in response to tragedy, arguing that and explaining how tragedy＇s form and a number of its distinctive features can shape fear in ways that more readily foster insight than is to be found in fear felt in more ordinary circumstances. The conclusion reached is that on Aristotle＇s understanding fear in response to tragedy can prove particularly illuminating, and can illuminate our ordinary lives.
