Journal articles: 'Asian Philosophy'

1

Sharp, Robert. "Classic Asian Philosophy." Teaching Philosophy 26, no. 2 (2003): 182–84. http://dx.doi.org/10.5840/teachphil200326215.

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Im, Manyul. "Learning from Asian Philosophy." Journal of Chinese Philosophy 30, no. 1 (March 2003): 127–30. http://dx.doi.org/10.1111/1540-6253.00110.

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Böhler, Arno, Adam Loughnane, and Graham Parkes. "Performing Philosophy in Asian Traditions." Performance Philosophy 1, no. 1 (April 10, 2015): 133. http://dx.doi.org/10.21476/pp.2015.118.

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Hull, Monte S. "A Sourcebook in Asian Philosophy." Teaching Philosophy 15, no. 2 (1992): 201–3. http://dx.doi.org/10.5840/teachphil199215234.

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Perkins, Franklin. "Companion Encyclopedia of Asian Philosophy." Teaching Philosophy 26, no. 1 (2003): 118–20. http://dx.doi.org/10.5840/teachphil20032619.

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Harwood, Larry D. "Recent Texts in Asian Philosophy." Teaching Philosophy 34, no. 2 (2011): 151–61. http://dx.doi.org/10.5840/teachphil201134219.

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Siderits, Mark. "Determinism, Responsibility, and Asian Philosophy." Philosophy East and West 63, no. 1 (2013): 1–3. http://dx.doi.org/10.1353/pew.2013.0008.

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Garfield, J. L. "Review: Learning from Asian Philosophy." Mind 111, no. 441 (January 1, 2002): 129–36. http://dx.doi.org/10.1093/mind/111.441.129.

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Sweet, William. "Introduction: Asian Philosophy: Ethical?, Metaphysical?, Religious?" Philosophy, Culture, and Traditions 12 (2016): 1–26. http://dx.doi.org/10.5840/pct2016121.

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Kang, Byoung Yoong. "Review and Prospects of Taiwanese Philosophy Scholarship in South Korea." Asian Studies 8, no. 3 (September 22, 2020): 111–37. http://dx.doi.org/10.4312/as.2020.8.3.111-137.

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This study examined how Taiwanese philosophy has been received and researched in South Korea since its start to the present day. It takes the form of a survey, classifying the articles about Taiwanese philosophy which were published in South Korea over the years from 1994 to 2018 by the theme. It selected nine philosophers whose influence was profound in Taiwanese philosophy and observed the currents in the scholarship on each philosopher. The names of the selected philosophers are: Fang Thomé H., Hu Shi, Huang Chun-chieh, Lin Yutang, Liu Shuxian (Liu Shu-hsien), Mou Zongsan, Tang Junyi (Tang Chun-I), Xu Fuguan, Yu Yingshi (Yu Ying-shih). Sixty-one related papers were summarized and reviewed, and each of them was classified by the publication date, author, language, publisher and keywords. The survey revealed the limitations in Asian philosophy scholarship with regard to Taiwanese philosophy in South Korea, in terms of both quantity and quality. The survey also suggested a possible solution to these limitations and directions for scholars in the future. The study thus serves as a foundation that can boost discussion and the balanced development of South Korean philosophy studies, as well as of Asian philosophy in general.

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Mar, Gary R. "Chinese Virtues, Four Prisons, and the Way On." Journal of Chinese Philosophy 46, no. 1-2 (March 3, 2019): 97–118. http://dx.doi.org/10.1163/15406253-0460102008.

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How did Chinese virtues inspire the emergence of Asian American philosophy within the American Philosophical Association (APA)? This question might seem a non-starter given the antagonistic disciplinary histories of Asian Studies and Asian American Studies. However, like the families we grew up in, virtues can subtly shape our destinies even if, or perhaps especially if, those virtues are not didactically imposed. In this article, I give a narrative account of how Chinese virtues, exemplified in encounters with Asian American filmmakers, scholars and activists, were inspirational in the struggle to recognize Asian American philosophy within the APA. I also argue that the virtues themselves provide new intellectual perspectives for articulating philosophies of personal identity and public history, scholarship and teaching. These philosophical alternatives to mainstream philosophical views on these topics express core values of Asian American philosophy.

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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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Keel, Hee-Sung. "Asian Naturalism." Journal of Philosophical Research 37, no. 9999 (2012): 317–32. http://dx.doi.org/10.5840/jpr201237supplement50.

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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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С, Бүжинлхам, and Янжинлхам Э. "АРВАН ФИЛОСОФИЧИЙГ НЭРЛЭЭЧ." Philosophy and Religious Studies 25, no. 580 (June 17, 2023): 84–97. http://dx.doi.org/10.22353/prs20231.10.

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“Can you name the ten philosophers?” is one of the simplest questions for a philosophy student. Ironically, all it takes to make this question difficult is the addition of one word women. Even though Elena Cornaro Piscopia received her doctorate in philosophy from the University of Padua in Italy in 1678, 300 years ago (Kalnická 2021), we continue to categorize “woman philosopher” and “Asian philosopher who specialized in metaphysics,” implying that these people are extraordinary. In this article, we questioned whether it was necessary to distinguish between men and women in this “modern, civilized democratic society.” To respond to this question, we examined the academic setting in philosophy and considered how gender-related issues are reflected

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Iveković, Rada. "Introduction." Hypatia 15, no. 4 (2000): 221–23. http://dx.doi.org/10.1111/j.1527-2001.2000.tb00363.x.

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A philosopher formerly based in Zagreb, now at the Université de Paris VIII (Saint-Denis), Rada Iveković explains the genesis of her interest in comparative philosophy, situated in the context of a convergence of Asian, Islamic, and European forms of thought which emerged among certain philosophers in the former Yugoslavia. She discusses the relationship between this area of specialization and her work as a feminist philosopher.

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Usmonova, Laylo. "IMAGE PHILOSOPHY OF CENTRAL ASIAN MINIATURE ART." Theoretical & Applied Science 83, no. 03 (March 30, 2020): 222–26. http://dx.doi.org/10.15863/tas.2020.03.83.43.

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18

Park, Y.-Nhui. "Asian Philosophy as Paradigm of New Civilization." Asia Review 1, no. 2 (December 31, 2011): 7. http://dx.doi.org/10.24987/snuacar.2011.12.1.2.7.

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Izor, Matthew A. "Environmental Philosophy in Asian Traditions of Thought." Ethics, Policy & Environment 20, no. 1 (January 2, 2017): 118–21. http://dx.doi.org/10.1080/21550085.2017.1291837.

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YOSHIDA, Yoshikazu. "The Monozukuri Philosophy Education and Asian Power." Journal of JSEE 71, no. 1 (2023): 1_4–1_9. http://dx.doi.org/10.4307/jsee.71.1_4.

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Kim, David Haekwon, and Ronald R. Sundstrom. "Anti-Asian Racism." American Philosophical Quarterly 60, no. 4 (October 1, 2023): 411–24. http://dx.doi.org/10.5406/21521123.60.4.08.

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Abstract Over the last twenty-five years, philosophers have offered increasingly more sophisticated accounts of the nature and wrongness of racism. But very little in this literature discusses what is distinctive to anti-Asian racism. This gap exists partly because philosophy, like much of U.S. culture, has been influenced by civic narratives that center anti-black racism in ways that leave vague anti-Asian racism. We discuss this conceptual gap and its effects on understanding anti-Asian racism. In response to this problem, we offer an account of anti-Asian racism not beholden to the black-white binary. In our view, xenophobia, as a form of civic ostracism, plays a distinctive role in anti-Asian racism and admits of a complexity that is worth philosophical study. We also begin an exploration of a correlated phenomenon, namely xenophilia. It has a peculiar, often pernicious, presence in anti-Asian racism and sexism, but it is morally more complex than xenophobia.

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22

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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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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24

Jenco, Leigh. "Revisiting Asian Values." Journal of the History of Ideas 74, no. 2 (2013): 237–58. http://dx.doi.org/10.1353/jhi.2013.0014.

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25

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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Westerhoff, Jan. "Madhyamaka and Modern Western Philosophy." Buddhist Studies Review 33, no. 1-2 (January 20, 2017): 281–302. http://dx.doi.org/10.1558/bsrv.29617.

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In the past the study of Asian philosophical traditions has often been approached by asking how the theories developed within these nonWestern cultures would help us to solve problems in contemporary Western philosophy. The present account, which summarizes results of a research project funded by the John Templeton foundation in 2015, attempts to reverse this way of studying Asian philosophy by investigating which theories, approaches and models from contemporary Western philosophy can be used to support, analyse, refine and advance insights into key questions discussed by Indian Buddhist Madhyamaka. Our discussion concentrates on six key philosophical areas that can contribute in important ways to the analysis and development of Madhyamaka thought: metaphysics, logic, semantics, cognitive science, philosophy of science, and ethics.

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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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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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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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Kupperman, Joel J. "Learning from Asian philosophy: Chinese versus Western ethics." Intellectual News 4, no. 1 (March 1999): 37–45. http://dx.doi.org/10.1080/15615324.1999.10426688.

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31

Wirth, Jason M. "Book Review: A Guide to Asian Philosophy Classics." ASIANetwork Exchange: A Journal for Asian Studies in the Liberal Arts 21, no. 2 (June 30, 2014): 74. http://dx.doi.org/10.16995/ane.121.

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32

Grange, Joseph. "A Lucid Journey through Varieties of Asian Philosophy." Philosophy East and West 57, no. 2 (2007): 260–68. http://dx.doi.org/10.1353/pew.2007.0017.

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33

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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34

Higgins, Kathleen Marie, and Graham Parkes. "Nietzsche and Asian Thought." Philosophy East and West 43, no. 1 (January 1993): 141. http://dx.doi.org/10.2307/1399475.

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Maraldo, John C., and Graham Parkes. "Heidegger and Asian Thought." Philosophy East and West 40, no. 1 (January 1990): 100. http://dx.doi.org/10.2307/1399552.

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36

Altizer, Thomas J. J. "Nietzsche and Asian Thought." International Studies in Philosophy 26, no. 1 (1994): 130–31. http://dx.doi.org/10.5840/intstudphil199426155.

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37

Burik, Steven. "Derrida and Asian Thought." Comparative and Continental Philosophy 12, no. 1 (January 2, 2020): 2–4. http://dx.doi.org/10.1080/17570638.2020.1728870.

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38

Muniapan, Balakrishnan, and Patrick Kim Cheng Low. "Asian Leadership Wisdom." International Journal of Asian Business and Information Management 2, no. 4 (October 2011): 10–19. http://dx.doi.org/10.4018/jabim.2011100102.

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This paper is on comparative leadership philosophy. It explores the ancient Asian wisdom for leadership development from the Kautilyan and Confucian perspectives. Every now and then, there is a need for us to look and re-look at ancient wisdoms to be applied effectively in the modern context. In this paper, the authors provide an inside-out leadership development approach. This has practical implications and lessons for contemporary leadership development from an Indian and Chinese cultural perspective. It is also becoming highly relevant due to the growth of both the Indian and Chinese economy. The reference in the Indian context is made from the Arthashastra by Kautilya, while reference in the Chinese context is made from the teachings of Confucius.

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Chun, Elaine W. "Ideologies of legitimate mockery." Pragmatics. Quarterly Publication of the International Pragmatics Association (IPrA) 14, no. 2-3 (June 1, 2004): 263–89. http://dx.doi.org/10.1075/prag.14.2-3.10chu.

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This article examines a Korean American comedian’s use of Mock Asian and the ideologies that legitimate this racializing style. These ideologies of legitimacy depend on assumptions about the relationship between communities, the authentication of a speaker’s community membership, and the nature of the interpretive frame that has been “keyed”. Specifically, her Mock Asian depends on and, to some extent, reproduces particular ideological links between race, nation, and language despite the apparent process of ideological subversion. Yet her use of stereotypical Asian speech is not a straightforward instance of racial crossing, given that she is ‘Asian’ according to most racial ideologies in the U.S. Consequently, while her use of Mock Asian may necessarily reproduce mainstream American racializing discourses about Asians, she is able to simultaneously decontextualize and deconstruct these very discourses. This article suggests that it is her successful authentication as an Asian American comedian, particularly one who is critical of Asian marginalization in the U.S., that legitimizes her use of Mock Asian and that yields an interpretation of her practices primarily as a critique of racist mainstream ideologies.

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Rošker, Jana S. "Introduction." Asian Studies 10, no. 3 (September 2, 2022): 7–10. http://dx.doi.org/10.4312/as.2022.10.3.7-10.

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The present issue (Volume 10, Issue 3) of the journal Asian Studies is the first part of a double special issue on problems of transcultural (post)comparative philosophy. The two interconnected special issues deal with problems and developments in the methodology of (post)comparative approaches in transcultural philosophical dialogues between Asia and Europe. This double special issue is entitled Transcultural (Post)Comparative Philosophy, Part 1 and Part 2, respectively. This first part of the double issue is subtitled Methods and Approaches. It focuses on methodological issues and innovative approaches and attempts to suggest new ways of engaging with transcultural philosophy. The volume addresses the relationship between Asian and global philosophy, issues of language and thought in a transcultural perspective, and theories of transcultural and (post)comparative approaches.

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Takeda, Hiroshi, and Trevor Boyns. "Management, accounting and philosophy." Accounting, Auditing & Accountability Journal 27, no. 2 (February 7, 2014): 317–56. http://dx.doi.org/10.1108/aaaj-10-2013-1495.

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Purpose – The purpose of this paper is to provide an understanding of the “Kyocera approach” to business, i.e. the relationship between the Kyocera philosophy, the amoeba management system (AMS) and the associated management accounting system. Design/methodology/approach – Utilising a variety of secondary sources, including semi-autobiographical works written by Inamori, the architect of AMS, the authors examine in detail the links between the underlying Kyocera philosophy and the management and accounting principles derived therefrom. These sources are used to examine the historical origins of these principles, their influence on both the AMS and the management accounting system, and how these have developed over time. Findings – Both the AMS and the associated management accounting system can be shown to contain a mixture of influences, including traditional Asian/Japanese factors, but also Inamori/Kyocera-specific factors linked to Inamori's underlying philosophical approach to life and specific life experiences encountered by him. This suggests that while the Kyocera approach may be applicable more widely in Japan or Asia, outside of this context, the conflicts between Western and Asian cultures, although not necessarily insurmountable, may provide barriers leading to incomplete applications of the Kyocera approach Originality/value – This study adds to the understanding of the interrelationship between management philosophy and management accounting practices, and the ability of individuals to determine culture within organisations. It illustrates the importance of historical research in obtaining a detailed understanding of the philosophical, cultural and religious underpinnings of current management and accounting practices.

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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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Chan, Alan K. L., Joel Marks, and Roger T. Ames. "Emotions in Asian Thought: A Dialogue in Comparative Philosophy." Philosophy East and West 48, no. 1 (January 1998): 176. http://dx.doi.org/10.2307/1399936.

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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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Fung, Anthony. "Feminist Philosophy and Cultural Representation in the Asian Context." Gazette (Leiden, Netherlands) 62, no. 2 (April 2000): 153–65. http://dx.doi.org/10.1177/0016549200062002005.

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46

Jordan, Ryan. ""A Guide to Asian Philosophy Classics," by Puqun Li." Teaching Philosophy 36, no. 2 (2013): 186–88. http://dx.doi.org/10.5840/teachphil201336224.

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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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48

Arai, Toshiyasu. "10th Asian Logic Conference." Bulletin of Symbolic Logic 15, no. 2 (June 2009): 246–65. http://dx.doi.org/10.2178/bsl/1243948490.

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Bai, Heesoon, and Roger T. Ames. "Relevance of Asian Philosophy to Philosophy of Education Today: An Interview with Roger Ames." Paideusis 19, no. 1 (October 16, 2020): 77–80. http://dx.doi.org/10.7202/1072326ar.

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Professor Roger T. Ames is Professor in the Department of Philosophy at the University of Hawai‘i, Manoa. The following is a short excerpt from an interview with Professor Ames that took place on the eve of 2009 PESA Conference, December 1, 2009. Heesoon Bai, Editor of Paideusis, accompanied by Avraham Cohen, interviewed Professor Ames in his office.

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Cheung, Alison Yeh. "Voice, Unhearability, and Epistemic Violence: The Making of a Sonic Identity." Philosophy & Rhetoric 56, no. 3-4 (December 2023): 357–65. http://dx.doi.org/10.5325/philrhet.56.3-4.0357.

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ABSTRACT This article suggests that Asian American rhetorics of sound destabilize representational politics by complicating the racialization of sonic difference. The author investigates the relationship between notions of Asian American citizenship and not-Blackness in vocal performance. By attending to sonic rhetorics through Awkwafina’s blaccent controversy, the article explores the condition of epistemic violence that position Asian American voices as “unhearable.”

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Journal articles on the topic 'Asian Philosophy'

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