In this article, I offer a provisional analysis of the philosophical semantics of“wisdom” in the thought of the New Confucian thinker Tang Junyi. I begin by providing some pointers concerning the concept of wisdom i...In this article, I offer a provisional analysis of the philosophical semantics of“wisdom” in the thought of the New Confucian thinker Tang Junyi. I begin by providing some pointers concerning the concept of wisdom in general and situating the discourse on wisdom in comparative philosophy in the context of the later Foucault＇s and Pierre Hadot＇s historical investigations into ancient Graeco-Roman philosophy as a mode of spiritual self-cultivation and self-transformation. In the remainder of the paper, I try to describe and think through what Foucault identifies as a “Cartesian moment,” in which self-knowledge becomes the ultimate precondition for the ethico-spiritual project of “caring for the self,” in Tang＇s approach of wisdom. In the course of my argument, I outline the complex relation between his vision of a renewed Confucian mode of religious practice on the one hand and his philosophical presuppositions conceming the transcendental status of subjectivity and the reflexivity of consciousness on the other.展开更多
Charles Peirce compares the action of signs to what our experience of blue would have been had we been born wearing blue-tinted glasses: it is an influence on our experience that runs so deep we do not even become awa...Charles Peirce compares the action of signs to what our experience of blue would have been had we been born wearing blue-tinted glasses: it is an influence on our experience that runs so deep we do not even become aware of its influence until some circumstance or other forces us to realize its action in shaping our identity and lives. For human animals, it was our becoming aware of the difference between the world as it appears to be in everyday experience and the world as it appears through telescopes and microscopes that, "slow-by-slow", forced intellectuals of modern times to recognize the need for recognizing a point of view that transcended the difference between the critical control of objectification reliant mainly upon "common experience" and the extension of that control to include the "special experiences" made possible by experimentation reliant upon instruments with results mathematically integrated. That realization marked the dawn of the postmodern era of intellectual culture, the era where it comes to be understood that the action of signs(semiosis) provides the framework for the whole of human knowledge, from its animal origins in sensation to its farthest reaches beyond the material world in the contemplation of spiritual dimensions within the physical order of being as independent of awareness by finite mind.展开更多
文摘In this article, I offer a provisional analysis of the philosophical semantics of“wisdom” in the thought of the New Confucian thinker Tang Junyi. I begin by providing some pointers concerning the concept of wisdom in general and situating the discourse on wisdom in comparative philosophy in the context of the later Foucault＇s and Pierre Hadot＇s historical investigations into ancient Graeco-Roman philosophy as a mode of spiritual self-cultivation and self-transformation. In the remainder of the paper, I try to describe and think through what Foucault identifies as a “Cartesian moment,” in which self-knowledge becomes the ultimate precondition for the ethico-spiritual project of “caring for the self,” in Tang＇s approach of wisdom. In the course of my argument, I outline the complex relation between his vision of a renewed Confucian mode of religious practice on the one hand and his philosophical presuppositions conceming the transcendental status of subjectivity and the reflexivity of consciousness on the other.
文摘Charles Peirce compares the action of signs to what our experience of blue would have been had we been born wearing blue-tinted glasses: it is an influence on our experience that runs so deep we do not even become aware of its influence until some circumstance or other forces us to realize its action in shaping our identity and lives. For human animals, it was our becoming aware of the difference between the world as it appears to be in everyday experience and the world as it appears through telescopes and microscopes that, "slow-by-slow", forced intellectuals of modern times to recognize the need for recognizing a point of view that transcended the difference between the critical control of objectification reliant mainly upon "common experience" and the extension of that control to include the "special experiences" made possible by experimentation reliant upon instruments with results mathematically integrated. That realization marked the dawn of the postmodern era of intellectual culture, the era where it comes to be understood that the action of signs(semiosis) provides the framework for the whole of human knowledge, from its animal origins in sensation to its farthest reaches beyond the material world in the contemplation of spiritual dimensions within the physical order of being as independent of awareness by finite mind.
