- University of Iceland, School of Humanities, Nýi Garður, #220. IS-101 Reykjavik, Iceland
- +354-5255459
- I studied philosophy and sociology at University of Iceland (BA), philosophy at University College Cork, Ireland (MA)... moreI studied philosophy and sociology at University of Iceland (BA), philosophy at University College Cork, Ireland (MA) and philosophy at University of Hawaii (PhD). I also studied philosophy at Freie Universität in Berlin and philosophy and Chinese at Renmin University of China in Beijing.
My main research interests are Chinese and comparative philosophy, in particular Confucianism and Daoism. In my work as associate professor in Chinese studies at University of Iceland, I teach courses mainly on Chinese history, philosophy, religion, cinema and contemporary Chinese culture and society, but I have also taught courses on Western philosophy at University of Akureyri and Bifrost University, both in Iceland, as well as various courses as exchange lecturer at University of Genova, University College Cork, Tallinn University and Jilin University in China.edit
A short paper on Chinglish on public signs in China.
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Ónefnanlegt dao og ónefnt de: Um túlkun Halldórs Laxness á Daodejing Hið kynngimagnaða grundvallarrit daoismans, Daodejing, eða Bókin um veginn eins og hún er betur þekkt á íslensku, var Nóbelsskáldinu Halldóri Laxness hugleikið verk sem... more
Ónefnanlegt dao og ónefnt de:
Um túlkun Halldórs Laxness á Daodejing
Hið kynngimagnaða grundvallarrit daoismans, Daodejing, eða Bókin
um veginn eins og hún er betur þekkt á íslensku, var Nóbelsskáldinu
Halldóri Laxness hugleikið verk sem virðist hafa haft nokkur áhrif á
hugsun hans allt frá því að hann var ungur maður, enda er spor þess
víða að finna í ýmsum skáldsagnarpersónum hans. Um það eru tekin
dæmi í greininni en hér er þó einkum einblínt á fáein skrif hans þar
sem hann leitast gagngert við að útskýra og túlka ritið. Fjallað er um
hinar fimm íslensku þýðingar sem gerðar hafa verið á þessum torræða
texta og nokkur samanburður gerður á þeim. Meginumfjöllunin felst
í tilraun til að gera fræðilega grein fyrir tveimur meginhugtökum
ritsins, dao og de, og á grundvelli þeirrar umfjöllunar færð rök fyrir
því að þótt Halldór hafi haft megináhuga á hinu fyrrnefnda er það
einkum hið síðara sem endurhljómar í skáldverkum hans, þótt hann
hafi sjálfur aldrei nefnt það á nafn.
Lykilorð: Halldór Laxness; daoismi; Daodejing; Bókin um veginn; dao;
tao; de
Unnameable dao and unnamed de:
On Halldor Laxness’s Interpretation of the Daodejing
The spellbinding Daoist classic, the Daodejing, exerted considerable
influence on the Nobel laureate Halldór Laxness, apparently since
his very early years. Traces of the philosophy found in this text can
be found in many of his literary works, especially in relation to his
most memorable characters, and some such examples are mentioned
in this article. Its main focus, however, are the few and short writings
in which he explicitly sought to explain and interpret this ancient
Chinese text. In the context of his interpretations, the existing five
Icelandic translations of the Daodejing are discussed and some comparison made between them. The main argument of this article rests
upon my attempt to provide a philosophical interpretation of its two
main notions, dao and de, from which I proceed to show that while
Laxness was mainly interested in the former of the two, it is actually
the latter that mainly resounds in his literary works, even though he
never mentioned it explicitly.
Keywords: Halldór Laxness; Daoism; Daodejing; dao; de
Um túlkun Halldórs Laxness á Daodejing
Hið kynngimagnaða grundvallarrit daoismans, Daodejing, eða Bókin
um veginn eins og hún er betur þekkt á íslensku, var Nóbelsskáldinu
Halldóri Laxness hugleikið verk sem virðist hafa haft nokkur áhrif á
hugsun hans allt frá því að hann var ungur maður, enda er spor þess
víða að finna í ýmsum skáldsagnarpersónum hans. Um það eru tekin
dæmi í greininni en hér er þó einkum einblínt á fáein skrif hans þar
sem hann leitast gagngert við að útskýra og túlka ritið. Fjallað er um
hinar fimm íslensku þýðingar sem gerðar hafa verið á þessum torræða
texta og nokkur samanburður gerður á þeim. Meginumfjöllunin felst
í tilraun til að gera fræðilega grein fyrir tveimur meginhugtökum
ritsins, dao og de, og á grundvelli þeirrar umfjöllunar færð rök fyrir
því að þótt Halldór hafi haft megináhuga á hinu fyrrnefnda er það
einkum hið síðara sem endurhljómar í skáldverkum hans, þótt hann
hafi sjálfur aldrei nefnt það á nafn.
Lykilorð: Halldór Laxness; daoismi; Daodejing; Bókin um veginn; dao;
tao; de
Unnameable dao and unnamed de:
On Halldor Laxness’s Interpretation of the Daodejing
The spellbinding Daoist classic, the Daodejing, exerted considerable
influence on the Nobel laureate Halldór Laxness, apparently since
his very early years. Traces of the philosophy found in this text can
be found in many of his literary works, especially in relation to his
most memorable characters, and some such examples are mentioned
in this article. Its main focus, however, are the few and short writings
in which he explicitly sought to explain and interpret this ancient
Chinese text. In the context of his interpretations, the existing five
Icelandic translations of the Daodejing are discussed and some comparison made between them. The main argument of this article rests
upon my attempt to provide a philosophical interpretation of its two
main notions, dao and de, from which I proceed to show that while
Laxness was mainly interested in the former of the two, it is actually
the latter that mainly resounds in his literary works, even though he
never mentioned it explicitly.
Keywords: Halldór Laxness; Daoism; Daodejing; dao; de
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Ａｂｓｔｒａｃｔ: Ｔｈｉｓ ｐａｐｅｒ ｅｘｐｌｏｒｅｓ ｓｏｍｅ ｏｆ ｔｈｅ ｅａｒｌｙ Ｃｏｎｆｕｃｉａｎ ｖｉｅｗｓ ｏｆ ａｇｉｎｇ ａｎｄ ｐｅｏｐｌｅ ｏｆ ａｄｖａｎｃｅｄ ａｇｅꎬ ｉｎ ｐａｒｔｉｃｕｌａｒ ｏｎ ｔｈｅ ｂａｓｉｓ ｏｆ ｔｈｅ ｎｏｔｉｏｎ ｏｆ ｆｉｌｉａｌ ｐｉｅｔｙ (ｘｉａｏ 孝). Ｉｔ ａｒｇｕｅｓ ｔｈａｔ ｉｎ ｃｏｍｐａｒｉｓｏｎ ｗｉｔｈ ｃｌａｓｓｉｃａｌ Ｗｅｓｔｅｒｎ ｐｈｉｌｏｓｏｐｈｉｃａｌ... more
Ａｂｓｔｒａｃｔ: Ｔｈｉｓ ｐａｐｅｒ ｅｘｐｌｏｒｅｓ ｓｏｍｅ ｏｆ ｔｈｅ ｅａｒｌｙ Ｃｏｎｆｕｃｉａｎ ｖｉｅｗｓ ｏｆ ａｇｉｎｇ ａｎｄ ｐｅｏｐｌｅ ｏｆ ａｄｖａｎｃｅｄ ａｇｅꎬ ｉｎ ｐａｒｔｉｃｕｌａｒ ｏｎ ｔｈｅ ｂａｓｉｓ ｏｆ ｔｈｅ ｎｏｔｉｏｎ ｏｆ ｆｉｌｉａｌ ｐｉｅｔｙ (ｘｉａｏ 孝). Ｉｔ ａｒｇｕｅｓ ｔｈａｔ ｉｎ ｃｏｍｐａｒｉｓｏｎ ｗｉｔｈ ｃｌａｓｓｉｃａｌ Ｗｅｓｔｅｒｎ ｐｈｉｌｏｓｏｐｈｉｃａｌ ｄｉｓｃｕｓｓｉｏｎ ｏｆ ｔｈｅ ｔｏｐｉｃꎬ ｅａｒｌｙ Ｃｏｎｆｕｃｉａｎｉｓｍ ｏｆｆｅｒｓ ａ ｈｉｇｈｌｙ ｉｎｔｅｇｒａｔｉｖｅ ａｎｄ ｈｏｌｉｓｔｉｃ ｐｅｒｓｐｅｃｔｉｖｅ ｏｆ ｔｈｅ ｐｒｏｃｅｓｓ ａｎｄ ｓｔａｔｕｓ ｏｆ ａｇｉｎｇꎬ ｗｈｅｒｅｂｙ ｂｏｔｈ ａ ｌｏｎｇ ｌｉｆｅ ｉｓ ｃｏｎｓｉｄｅｒｅｄ ｄｅｓｉｒａｂｌｅ ａｎｄ ｔｈｏｓｅ ｗｈｏ
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Hartmut Rosa argues that our modern and post-modern societies can be understood through the notion of dynamic stabilization-institutions require growth to maintain themselves. Part of the impetus behind the acceleration that drives... more
Hartmut Rosa argues that our modern and post-modern societies can be understood through the notion of dynamic stabilization-institutions require growth to maintain themselves. Part of the impetus behind the acceleration that drives dynamic stabilization is the desire to make the world more available, attainable, and accessible. On both the institutional and individual levels, this is translated into making the world more within our reach, more engineerable, predictable, and controllable. Paradoxically, success in these areas is often accompanied by the world becoming increasingly silent, cold, and unresponsive. We feel alienated or that our world relation has failed. Rosa's solution is to reestablish resonance with the world. In this paper, we argue that his notion of resonance depends on a degree of atomic agency that muffles its own efficacy. The Confucian notion of ritual offers a more dispersed notion of agency. Rather than seeing oneself, others, and the world as distinct agents or indivisible entities, a ritualized approach sees them as mutually constitutive. It is true even on the level of agency, which drastically changes our relationship with the world.
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This experimental article claims that relatively recent trends in Western philosophy provide a much more open approach to philosophies originating in nonwestern traditions, including the Chinese, than found in most mainstream Western... more
This experimental article claims that relatively recent trends in Western philosophy provide a much more open approach to philosophies originating in nonwestern traditions, including the Chinese, than found in most mainstream Western philosophy. More specifically, I argue that a slightly modified version of Jacques Derrida’s concept of différance offers a hermeneutic parallel to native Chinese philosophical approaches to interpretation. These converge in the view that Western and Chinese philosophies cannot be reduced to the other in conceptual terms and that a finalized meaning or interpretation of each is a priori unattainable, thus providing a future opening for – and even integration of – a Chinese-Western dialogue in global philosophy and ethics.*
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This experimental article claims that relatively recent trends in Western philosophy provide a much more open approach to philosophies originating in nonwestern traditions, including the Chinese, than found in most mainstream Western... more
This experimental article claims that relatively recent trends in Western philosophy provide a much more open approach to philosophies originating in nonwestern traditions, including the Chinese, than found in most mainstream Western philosophy. More specifically, I argue that a slightly modified version of Jacques Derrida's concept of différance offers a hermeneutic parallel to native Chinese philosophical approaches to interpretation. These converge in the view that Western and Chinese philosophies cannot be reduced to the other in conceptual terms and that a finalized meaning or interpretation of each is a priori unattainable, thus providing a future opening for-and even integration of-a Chinese-Western dialogue in global philosophy and ethics.
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In this explorative paper, I propose that relatively recent trends in Western continental philosophy can provide a much more commensurate access to Chinese philosophy than found in most mainstream Western philosophy. More specifically, I... more
In this explorative paper, I propose that relatively recent trends in Western continental philosophy can provide a much more commensurate access to Chinese philosophy than found in most mainstream Western philosophy. More specifically, I argue that three prominent European philosophical approaches to interpretation can offer meaningful parallels to classical Confucian views of interpretation. These are Paul Ricoeur's term "distanciation", Hans-Georg Gadamer's philosophy of hermeneutics and, finally, Jacques Derrida's deconstructive notion of "différance". While the last two approaches have had their internal clashes, I see them in this specific case as mutually reinforcing by stimulating the continuous reinterpretation of tradition, advancing the view that Western and Chinese philosophies cannot be reduced to the other in conceptual terms, and stipulating that a finalized meaning or interpretation of each is a priori unattainable. In this way, they provide a future opening for-and even integration of-a Chinese-Western philosophical dialogue.
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Our late modernity has been characterized by Zygmunt Bauman and Hartmut Rosa as, respectively, “liquid” and “accelerated”. These are demanding aspects of reality that have elicited both adaptive and resisting responses. While the drive to... more
Our late modernity has been characterized by Zygmunt Bauman and Hartmut Rosa as, respectively, “liquid” and “accelerated”. These are demanding aspects of reality that have elicited both adaptive and resisting responses. While the drive to adapt has generally been favoured, especially by the corporate sector, a certain resistance to the tendency is also notable among ordinary citizens. It will be argued in this paper, first, that while adaptation evokes Daoist insights, such an association is misleading and an unqualified kind of adaptation is not a viable option; secondly, while many ritualistic and ceremonial practices are being revived as a part of the resistance, many of these are undesirable; thirdly, that an introduction of ritual inspired by the ancient Confucian understanding of li 禮 is a beneficial way to alleviate the harmful effects of late modernity; and fourthly, that this understanding of li can be strengthened and clarified through Neo-Daoist interpretations.
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The paper discusses critical aspects of Confucian philosophy
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Chapter 6 proposes that contrasting views of selfhood and its role in social human life account for the most important differences between the East Asian and Western ethical traditions. A comparison of these views is helpful to flesh out... more
Chapter 6 proposes that contrasting views of selfhood and its role in social human life account for the most important differences between the East Asian and Western ethical traditions. A comparison of these views is helpful to flesh out the different perceptions of morality. It is proposed that Western thinking is characterized by a strong focus on the self, and that while Western ethical thinkers and schools certainly seek to reduce self-centeredness, such endeavors generally proceed through an augmentation of the role of human reason and thus an intense and even tormenting self-consciousness. A clear reflection of this tendency is the ethical approach to moral issues qua issues associated with individual action and rational choice. The East Asian approach differs in that it seeks to balance excessive introspection with a cultivated sense of identification with the whole, be it society or the natural realm. While this approach, it seems, largely succeeds in preventing an existenti...
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In a discussion of the relationship between art and technology it has become something of a convention to remark that the Greek word for art was techne, from which the term'technology'is derived. l This etymological reference is... more
In a discussion of the relationship between art and technology it has become something of a convention to remark that the Greek word for art was techne, from which the term'technology'is derived. l This etymological reference is not so frequently made in order ...
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The thesis from which this comparison proceeds is that the major differences between the East-Asian and Western ethical traditions emanate from divergent views of the kind of role selfhood or ego should play in social human life. A... more
The thesis from which this comparison proceeds is that the major differences between the East-Asian and Western ethical traditions emanate from divergent views of the kind of role selfhood or ego should play in social human life. A comparison of these views, it is suggested, will be helpful to flesh out the different perceptions of morality. It will be proposed that Western thinking is characterized by a stronger focus on the self, and that while Western ethical thinkers and schools certainly seek to reduce self-centeredness, such endeavours generally proceed through an augmentation of the role of human reason and thus a more intense and even tormenting self-consciousness. A clear reflection of this tendency is the ethical approach to moral issues qua issues associated with individual action and rational choice. The East-Asian approach differs from this in that it seeks to balance excessive introspection with a cultivated ‘sense’ of identification with the whole, be it society or th...
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‘Danning’ (Norwegian) or ‘dannelse’ (Danish) are derived from the German ‘Bildung,’ which was developed as a philosophical notion by prominent German thinkers during the Enlightenment period and beyond. The underlying idea, however, can... more
‘Danning’ (Norwegian) or ‘dannelse’ (Danish) are derived from the German ‘Bildung,’ which was developed as a philosophical notion by prominent German thinkers during the Enlightenment period and beyond. The underlying idea, however, can be traced back to much earlier European intellectual history, most notably the ancient Greek paideia.
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Abstract: This chapter is a survey of classical Chinese philosophical views of consumption. It mainly focusses on Confucianism, but includes brief treatments of Mohism and Daoism as well. It begins by reviewing earlier discussions of... more
Abstract: This chapter is a survey of classical Chinese philosophical views of consumption. It mainly focusses on Confucianism, but includes brief treatments of Mohism and Daoism as well. It begins by reviewing earlier discussions of Confucianism and capitalism, which were initiated by Max Weber in his well-known comparative analysis of the Protestant Ethic and the religions of Asia. While Weber concluded that Confucianism was unlikely to stimulate the formation of the kind of industrial capitalism that came to the fore in Europe, some later thinkers sought to contradict his thesis by arguing that Confucianism was a seminal factor in the speedy modernization process of East Asian economies in the twentieth century. As this chapter will show, however, these views have been motivated by suspect intentions and are therefore questionable. The discussion will then move to the classical Confucian and some neo-Confucian texts in order to extract the general Confucian views on consumption, revealing an unmistakable and consistent tendency to consider material wealth and all that it entails as subordinate to virtue and morality. An even stronger aversion to consumption is expressed by Mohist and Daoist thinkers. The conclusion is that Chinese philosophy is overall more likely to discourage than to stimulate consumption, which may possibly be a factor in the low domestic consumption in contemporary China.
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This paper is an exploration of the reappraisal that has been taking place since the 1980s of Confucianism’s suitability for a modernized society. The first section focuses in particular on the discussion that took place in Singapore on... more
This paper is an exploration of the reappraisal that has been taking place since the 1980s of Confucianism’s suitability for a modernized society. The first section focuses in particular on the discussion that took place in Singapore on Confucianism as a stimulant for economic activity, arguing that it was first and foremost a politically motivated attempt to establish Confucianism as a convenient ideology. I then move to a discussion of recent attempts to rehabilitate Confucianism in the PRC. In the final section, I suggest how Confucianism can be a healthy antidote to some of the ills produced by contemporary capitalist practice.
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In recent years, there has been considerable controversy over the notion of xing as it appears in the Mencius and in the Xunzi. The controversy has mostly revolved around the questions whether xing refers to a universal human nature or... more
In recent years, there has been considerable controversy over the notion of xing as it appears in the Mencius and in the Xunzi. The controversy has mostly revolved around the questions whether xing refers to a universal human nature or not, and whether their notions of shan and e can be accurately characterized as ‘good’ and ‘evil’. In this paper, the issue will be approached differently, and the issue of xing’s universal or non-universal scope largely ignored as unproductive. Instead, it will be argued that a more productive approach is to view Mencius’ and Xunzi’s differing claims about the quality of xing of human beings as reflecting their different practical considerations of how best to establish the Confucian way. The Mencian emphasis, then, on the goodness of human beings is an attempt to resist cynicism and defeatism in a time in which wars and horrors were common, and to maintain a belief in the possibility of realizing a harmonious and peaceful society: Mencius underscore...
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This paper compares ancient Daoist and Confucian approaches to the human body as a locus for learning, edification or personal cultivation. While pointing out some major differences between ancient Chinese and mainstream Western visions... more
This paper compares ancient Daoist and Confucian approaches to the human body as a locus for learning, edification or personal cultivation. While pointing out some major differences between ancient Chinese and mainstream Western visions of the body, it seeks at the same time inspiration in some seminal Western phenomenological and post-structuralist writings, in particular from Maurice Merleau-Ponty and Pierre Bourdieu. By clarifying the somewhat dissimilar scopes of foci found in Daoist and Confucian philosophies with regard to the role of and attitude to the body, the conclusion is nevertheless that their approaches are comparable, and that both traditions take the physical body to play a vital role in the cultivation of excellence. Lastly, it will be argued that cosmological underpinnings prevent the Confucian li from being rigid and invariable and that it rather emerges as a flexible learning device to train through active embodiment a refined sensibility for one’s cultural envi...
Through a reading of both Chinese and Western sources, this paper elaborates on the pedagogical significance of the Confucian li 禮, often translated as ＂ritual propriety＂ or ＂ritual action＂. The underlying questions in the paper are... more
Through a reading of both Chinese and Western sources, this paper elaborates on the pedagogical significance of the Confucian li 禮, often translated as ＂ritual propriety＂ or ＂ritual action＂. The underlying questions in the paper are whether li has a pedagogical function and whether it makes sense to speak of ＂ritual knowledge＂ with regard to li. While li probably more than anything else constitutes the religious element of Confucianism, this paper argues that it no less functions as an aesthetically socializing factor for the practising individual, who is engaged in certain formalized actions for the sake of appropriating the cultural tradition, and, at the same time, at least implicitly providing it with his or her own creative interpretation. Thus, a clear and potentially productive tension emerges between the formal and creative aspects of the ritualized action, be they in a ceremonial or a more casual social setting. In this particular context, meaningful insights can be obtaine...
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An online lecture discussing the interrelations between Sunzi's Art of Warfare and the Daodejing.
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Our late modernity has been characterized by Zygmunt Bauman and Hartmut Rosa as, respectively, "liquid" and "accelerated". These are demanding aspects of reality that have elicited both adaptive and resisting responses. While the drive to... more
Our late modernity has been characterized by Zygmunt Bauman and Hartmut Rosa as, respectively, "liquid" and "accelerated". These are demanding aspects of reality that have elicited both adaptive and resisting responses. While the drive to adapt has generally been favoured, especially by the corporate sector, a certain resistance to the tendency is also notable among ordinary citizens. It will be argued in this paper, first, that while adaptation evokes Daoist insights, such an association is misleading and an unqualified kind of adaptation is not a viable option; secondly, while many ritualistic and ceremonial practices are being revived as a part of the resistance, many of these are undesirable; thirdly, that an introduction of ritual inspired by the ancient Confucian understanding of li 禮 is a beneficial way to alleviate the harmful effects of late modernity; and fourthly, that this understanding of li can be strengthened and clarified through Neo-Daoist interpretations.
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The paper discusses critical aspects of Confucian philosophy
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This chapter is an attempt to formulate a general East Asian versus
Euro-American comparison of the perceptions of morality and the dominant tendencies in ethical thinking ensuing from them.
Euro-American comparison of the perceptions of morality and the dominant tendencies in ethical thinking ensuing from them.
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While comparisons between ancient Greek philosophy and nonwestern philosophies have long been troubled by a cultural bias, recent developments in the West have been characterized by more serious efforts to engage with different traditions... more
While comparisons between ancient Greek philosophy and nonwestern philosophies have long been troubled by a cultural bias, recent developments in the West have been characterized by more serious efforts to engage with different traditions in order to gain valuable perspectives and dimensions. This paper discusses one of the more important strands of such attempts, namely the currently thriving dialogue on the feasibility of interpreting and understanding the Confucian philosophy as Neo-Aristotelian virtue ethics. The primary merits of such an interpretation are outlined in the paper, but it also points out some particular problematic features that may have wider implications for intercultural philosophical interpretations in general.
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This paper discusses the difficulty of defining Confucianism in light of the multiplicity of its manifestations that have seen the light of day during its long and complex history. It argues that while this profusion of meanings does not... more
This paper discusses the difficulty of defining Confucianism in light of the multiplicity of its manifestations that have seen the light of day during its long and complex history. It argues that while this profusion of meanings does not to any significant extent affect scholarly discussions, it poses some problematic questions with regard to the apparent resurgence of Confucianism in the People’s Republic of China at present.
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The rise of modern science in the Western world produced not only a number of social and technical improvements but also a view of the world as a godless mechanism and thus of human life as devoid of ultimate metaphysical meaning. Some... more
The rise of modern science in the Western world produced not only a number of social and technical improvements but also a view of the world as a godless mechanism and thus of human life as devoid of ultimate metaphysical meaning. Some modern Western thinkers worried that this rational scientific view of the world, which presupposes 'metaphysical nihilism', or the view that there are no metaphysically grounded values, would also lead to an existential kind of nihilism that rejects human life, action, morality and social values in general as meaningless. Their attempts at preserving the former condition while preventing the emergence of the latter, however , have been criticized as being founded on questionable metaphysical and even religious foundations, and thus for being inconsistent with the modern scientific outlook. Richard Dawkins's argument that engagement in the scientific activity of seeking truth suffices to establish meaning in life is generally not regarded as convincing , largely because the 'truths' of modern science fail to provide anything resembling existential meaning. Apparently, Western culture seems to suffer from some kind of metaphysical yearning in its post-metaphysical scientific world. This paper seeks an inspiration for a solution in early Daoist philosophical writings, most notably the Laozi and the Zhuangzi, and their call for creative self-forgetting and constantly active interpretation. Their treatment of topics such as human life, death and activity uncovers an intriguing worldview consistent with 'metaphysical nihilism' and yet inherently meaningful and life affirming.
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Critical thinking is currently much celebrated in the contemporary West and beyond, not least in higher education. Tertiary education students are generally expected to adopt a critical attitude in order to become responsible and... more
Critical thinking is currently much celebrated in the contemporary West and beyond, not least in higher education. Tertiary education students are generally expected to adopt a critical attitude in order to become responsible and constructive participants in the development of modern democratic society. Currently, the perceived desirability of critical thinking has even made it into a seemingly successful marketable commodity. A brief online search yields a vast number of books that are mostly presented as self-help manuals to enable readers to enhance their critical abilities. But how should critical thinking be taught? Is it at all possible? Instead of attempting to provide a direct answer to this pressing question, this paper seeks inspiration in a culturally rather remote philosophy of education that hitherto has not been regarded as a stimulant for critical thinking, namely the ancient philosophy of Confucianism. The paper argues that not only are most if not all types of thinking regarded in the West as ‘critical’ also present in Confucianism, but also that the Confucian philosophy presides over a particular type which increasingly tends to be neglected in the contemporary West; a type that I call ‘transformative self-critical attitude’. Through a comparison with the well-known Teaching Perspectives Inventory in higher education, the transformative self-critical attitude is used to elucidate some further aspects of the Confucian philosophy of education that may offer valuable insights to contemporary educators.
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Li 禮, often translated as “ritual” or “ritual propriety,” is among the most controversial notions of the Confucian philosophy. Its strong association with the Zhou tradition has caused it to be regarded with suspicion by both Western and... more
Li 禮, often translated as “ritual” or “ritual propriety,” is among the most controversial notions of the Confucian philosophy. Its strong association with the Zhou tradition has caused it to be regarded with suspicion by both Western and Chinese representatives of modernity, mainly on the basis of the Enlightenment insistence of progressive rationality and liberation from the yoke of tradition.
This work endeavors to offer a more balanced discussion of li by approaching it from the point of view of the Confucian view of learning or education. It offers a general philosophical discussion of the limitations of the critique of tradition and of rationality’s claim to authority, leaning on several Western sources, notably Hans-Georg Gadamer, John Dewey and Pierre Bourdieu.
Through an exposition of the ancient Chinese worldview of time and continuous change, it further points to the inevitability of li’s adaptable and flexible nature. This underscores the argument, running through the work, that Confucius and his immediate followers did not endorse a program of returning to the Zhou tradition, but rather of reviving the “spirit” of the Zhou culture, involving active and personalized participation in tradition’s sustention and evolution.
An emphasis on li, therefore, is far from suggesting irrationality ¬— such a view rather indicates the narrow definition of rationality as handed over from the Enlightenment “tradition.” The difficulties with such a definition reveal themselves when trying to distinguish between education and indoctrination on a rational vs. irrational basis. The ancient Confucian philosophy of education and personal cultivation steers clear of these problems while at the same time insisting on teaching methods that maximize the student’s own initiative and personal realization. In this regard, li reveals itself as an indispensable pedagogical tool, both deepening students’ understanding of the significance of their tradition, enabling them to realize their own contribution to its continuous unfolding and thereby providing them with a profound sense of meaning in their daily activities.
The concluding chapter, intended as a philosophically reflective summary, offers a more general discussion of Confucianism as a viable philosophy of life by considering some of its apparent weaknesses. Following Confucius himself, it will be admitted that not many will be able to live up to the lofty Confucian ideals, not least due to the strong emphasis on li. However, it will also be argued that the communitarian discipline required by Confucianism may precisely be a means to liberate the individual. Someone who has advanced well enough on the Confucian path is unlikely to feel constrained in any sense of the word. As with any flexible ideology, Confucianism is susceptible to political and commercial manipulation, and has indeed been manipulated in such manner throughout the ages, but this can hardly be counted as a serious argument against its profound and humane philosophy.
This work endeavors to offer a more balanced discussion of li by approaching it from the point of view of the Confucian view of learning or education. It offers a general philosophical discussion of the limitations of the critique of tradition and of rationality’s claim to authority, leaning on several Western sources, notably Hans-Georg Gadamer, John Dewey and Pierre Bourdieu.
Through an exposition of the ancient Chinese worldview of time and continuous change, it further points to the inevitability of li’s adaptable and flexible nature. This underscores the argument, running through the work, that Confucius and his immediate followers did not endorse a program of returning to the Zhou tradition, but rather of reviving the “spirit” of the Zhou culture, involving active and personalized participation in tradition’s sustention and evolution.
An emphasis on li, therefore, is far from suggesting irrationality ¬— such a view rather indicates the narrow definition of rationality as handed over from the Enlightenment “tradition.” The difficulties with such a definition reveal themselves when trying to distinguish between education and indoctrination on a rational vs. irrational basis. The ancient Confucian philosophy of education and personal cultivation steers clear of these problems while at the same time insisting on teaching methods that maximize the student’s own initiative and personal realization. In this regard, li reveals itself as an indispensable pedagogical tool, both deepening students’ understanding of the significance of their tradition, enabling them to realize their own contribution to its continuous unfolding and thereby providing them with a profound sense of meaning in their daily activities.
The concluding chapter, intended as a philosophically reflective summary, offers a more general discussion of Confucianism as a viable philosophy of life by considering some of its apparent weaknesses. Following Confucius himself, it will be admitted that not many will be able to live up to the lofty Confucian ideals, not least due to the strong emphasis on li. However, it will also be argued that the communitarian discipline required by Confucianism may precisely be a means to liberate the individual. Someone who has advanced well enough on the Confucian path is unlikely to feel constrained in any sense of the word. As with any flexible ideology, Confucianism is susceptible to political and commercial manipulation, and has indeed been manipulated in such manner throughout the ages, but this can hardly be counted as a serious argument against its profound and humane philosophy.
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This chapter is a survey of classical Chinese philosophical views of consumption. It mainly focusses on Confucianism, but includes brief treatments of Mohism and Daoism as well. It begins by reviewing earlier discussions of Confucianism... more
This chapter is a survey of classical Chinese philosophical views of consumption. It mainly focusses on Confucianism, but includes brief treatments of Mohism and Daoism as well. It begins by reviewing earlier discussions of Confucianism and capitalism, which were initiated by Max Weber in his well-known comparative analysis of the Protestant Ethic and the religions of Asia. While Weber concluded that Confucianism was unlikely to stimulate the formation of the kind of industrial capitalism that came to the fore in Europe, some later thinkers sought to contradict his thesis by arguing that Confucianism was a seminal factor in the speedy modernization process of the East-Asian economies in the twentieth century. As this chapter will show, however, these views have been motivated by suspect intentions and are therefore questionable. The discussion will then move to the classical Confucian and some Neo-Confucian texts in order to extract the general Confucian views on consumption, revealing an unmistakable and consistent tendency to consider material wealth and all that it entails as subordinate to virtue and morality. An even stronger aversion to consumption is expressed by Mohist and Daoist thinkers. The conclusion is that Chinese philosophy is overall more likely to discourage than to stimulate consumption, which may possibly be a factor in the low domestic consumption in contemporary China.
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This paper is an exploration of the reappraisal that has been taking place since the 1980s of Confucianism’s suitability for a modernized society. The first section focuses in particular on the discussion that took place in Singapore on... more
This paper is an exploration of the reappraisal that has been taking place since the 1980s of Confucianism’s suitability for a modernized society. The first section focuses in particular on the discussion that took place in Singapore on Confucianism as a stimulant for economic activity, arguing that it was first and foremost a politically motivated attempt to establish Confucianism as a convenient ideology. I then move to a discussion of recent attempts to rehabilitate Confucianism in the PRC. In the final section, I suggest how Confucianism can be a healthy antidote to some of the ills produced by contemporary capitalist practice.
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Equivalent worlds: On Daoist views of nature The aggravated state of our natural environment during the last few decades has called for new modes of thinking and being with regard to our inescapable co-habitation with nature on earth.... more
Equivalent worlds: On Daoist views of nature
The aggravated state of our natural environment during the last few decades has called for new modes of thinking and being with regard to our inescapable co-habitation with nature on earth. The Western, now virtually global, view of nature as an inexhaustable source for human consumption must be exchanged for more sustainable notions that may be found in other traditions. This paper introduces views of nature as found in the seminal classical writings of the ancient Chinese philosophical school of Daoism, the Daodejing and the Zhuangzi. Presenting a wholistic approach to the human being‘s relation to nature, the Daoist authors argue against the desirability of a narrowly human-centred world and urge us to accept the validity of other species‘ perspectives of what good and flourishing living entails – to accept a number of equivalent worlds. Harmonious co-existence with nature will, according to the Daoist thinkers, not only preserve nature and thus provide human beings with sustainable natural resources for the future, but will also enable us to lead more satisfying, enjoyable and meaningful lives.
Keywords: Daoism, Daodejing, Zhuangzi, nature, harmony.
The aggravated state of our natural environment during the last few decades has called for new modes of thinking and being with regard to our inescapable co-habitation with nature on earth. The Western, now virtually global, view of nature as an inexhaustable source for human consumption must be exchanged for more sustainable notions that may be found in other traditions. This paper introduces views of nature as found in the seminal classical writings of the ancient Chinese philosophical school of Daoism, the Daodejing and the Zhuangzi. Presenting a wholistic approach to the human being‘s relation to nature, the Daoist authors argue against the desirability of a narrowly human-centred world and urge us to accept the validity of other species‘ perspectives of what good and flourishing living entails – to accept a number of equivalent worlds. Harmonious co-existence with nature will, according to the Daoist thinkers, not only preserve nature and thus provide human beings with sustainable natural resources for the future, but will also enable us to lead more satisfying, enjoyable and meaningful lives.
Keywords: Daoism, Daodejing, Zhuangzi, nature, harmony.
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The thesis from which this comparison proceeds is that the major differences between the East-Asian and Western ethical traditions emanate from divergent views of the kind of role selfhood or ego should play in social human life. A... more
The thesis from which this comparison proceeds is that the major differences between the East-Asian and Western ethical traditions emanate from divergent views of the kind of role selfhood or ego should play in social human life. A comparison of these views, it is suggested, will be helpful to flesh out the different perceptions of morality. It will be proposed that Western thinking is characterized by a stronger focus on the self, and that while Western ethical thinkers and schools certainly seek to reduce self-centeredness, such endeavours generally proceed through an augmentation of the role of human reason and thus a more intense and even tormenting self-consciousness. A clear reflection of this tendency is the ethical approach to moral issues qua issues associated with individual action and rational choice. The East-Asian approach differs from this in that it seeks to balance excessive introspection with a cultivated ‘sense’ of identification with the whole, be it society or the natural realm. While this approach, it seems, largely succeeds in preventing an existential kind of agony, it nevertheless suffers from some other serious weaknessess. Hence both traditions, it is argued, have something to offer one other. The discussion offered here is merely a sketchy outline that may hopefully work as a first step toward that purpose.
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A talk in the webinar, "Non Western Approaches to Flourishing, and Their Educational Implications", organized by the Jubilee Centre for Character and Virtues, University of Birmingham, in association with OECD, November 2022. My talk... more
A talk in the webinar, "Non Western Approaches to Flourishing, and Their Educational Implications", organized by the Jubilee Centre for Character and Virtues, University of Birmingham, in association with OECD, November 2022. My talk begins on 58".
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A lecture on Daoist influences on the Sunzi bingfa, a part of the Conversations on Chinese Philosophy, online lectures.