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Artículos de revistas sobre el tema "East Asian Philosophy"

Autor: Grafiati

Publicado: 26 de julio de 2024

Última modificación: 31 de julio de 2025

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1

Goulding, Jay. "The East Asian Communicative Body." Journal of Chinese Philosophy 51, no. 2-3 (2025): 163–76. https://doi.org/10.1163/15406253-12340138.

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Abstract As a philosophical scholar of phenomenology, literature, art, and philosophy of the social sciences and humanities, John O’Neill’s (1933–2022) writings are translated into Chinese. As a sociological translator of Maurice Merleau-Ponty (1908–1961), O’Neill’s five phenomenal bodies culminate in the communicative body as an intermingling of material and spiritual relations. I distill by own version of three phenomenal bodies that I call the East Asian communicative body. This essay traces the communicative body through horizontal and vertical phenomenology on the way to Merleau-Ponty’s b

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2

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 (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 w

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3

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 (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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4

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 (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

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5

Shusterman, Richard. "Pragmatism and East-Asian Thought." Metaphilosophy 35, no. 1-2 (2004): 13–43. http://dx.doi.org/10.1111/j.1467-9973.2004.00304.x.

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6

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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7

Davis, Bret W. "Is Philosophy Western?" Journal of Speculative Philosophy 36, no. 2 (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

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8

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

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9

Zhou, Wenkai, Zhilin Yang, and Michael R. Hyman. "Contextual influences on marketing and consumerism: an East Asian perspective." International Marketing Review 38, no. 4 (2021): 641–56. http://dx.doi.org/10.1108/imr-11-2020-0274.

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PurposeThis study aims to summarize the important contextual influences East Asian philosophy may have on marketing strategy and consumerism.Design/methodology/approachA qualitative approach is used to deconstruct (1) the literature on marketing as a contextual discipline, (2) East Asian philosophical underpinnings and their personal and institutional manifestations in East Asian marketing contexts, and (3) the implications for non-East Asian marketers. This essay includes a brief introduction to the manuscripts in this special issue.FindingsAncient philosophical wisdom shared by East Asian so

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10

Ogrizek, Marko. "Huang Chun-Chieh and Comparative Philosophy." Asian Studies 8, no. 3 (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 wi

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11

Radovanovic, Sasa. "Thinking the event and aesthetics: No-drama and the photographic objectivity." Theoria, Beograd 67, no. 3 (2024): 135–45. http://dx.doi.org/10.2298/theo2403135r.

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The text analyzes Heidegger?s attitude towards East Asian art. His thesis is developed that the language of aesthetics cannot explain the basic concepts of Japanese or East Asian art. Then a comparison is made between the film Rashomon and the nodrama. The difference between European and East Asian art is established. European art is symbolic and representational. It is based on the understanding of Being. East Asian art is non-symbolic and non-representative. Emptiness, non-beings play an essential role in its determination. Then, Heidegger?s position is shown that language as a hermeneutic r

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12

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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13

Heisig, James. "East Asian Philosophy and the Case against Perfect Translations." Comparative and Continental Philosophy 2, no. 1 (2010): 81–90. http://dx.doi.org/10.1558/ccp.v2i1.81.

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14

Hung, Ruyu. "Cultivation of self in East Asian philosophy of education." Educational Philosophy and Theory 49, no. 12 (2017): 1131–35. http://dx.doi.org/10.1080/00131857.2017.1376438.

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15

Gislén, Lars, and J. C. Eade. "South East Asian Eclipse Calculations." Centaurus 43, no. 3-4 (2008): 278–307. http://dx.doi.org/10.1111/j.1600-0498.2000.cnt430307.x.

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16

Rošker, Jana. "Modern and Contemporary Taiwanese Philosophy." Asian Studies 8, no. 3 (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 m

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17

Albertini, Tamara. "Comparison, Fusion, and Bricolage: How to Integrate Islamic Philosophy within Comparative Philosophy." Journal of Chinese Philosophy 51, no. 1 (2024): 3–15. http://dx.doi.org/10.1163/15406253-12340125.

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Abstract The launching of philosophical pursuits undertaken in an East-West trajectory at the first East-West Philosophers’ Conference in 1939 represents a turning point in philosophy. However, as groundbreaking as this approach was, it left out all philosophical cultures that did not fit the initial framework. Islamic philosophy, being viewed as neither Western nor Eastern (Asian), was thus marginalized from the start. I introduce “Bricolage” – a method emphasizing curiosity, humility, and playfulness – as a more nuanced way of engaging with diverse philosophical traditions. “Bricoleurs” are

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18

Hilgendorf, Eric. "CHONKO CHOI, East Asian Jurisprudence." Archiv für Rechts- und Sozialphilosophie 95, no. 4 (2009): 586–88. http://dx.doi.org/10.25162/arsp-2009-0044.

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19

Kim, Kee-Hyeon. "Two Key Sources of Morality in East Asian Moral Philosophy." Journal of Ethics Education Studies 54 (October 31, 2019): 257–87. http://dx.doi.org/10.18850/jees.2019.54.09.

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20

Shin JungGeun. "The Coordinates of Kongzi and Analects in East Asian Philosophy." Journal of Eastern Philosophy ll, no. 78 (2014): 7–36. http://dx.doi.org/10.17299/tsep..78.201405.7.

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21

Ching, Julia, and William Theodore de Bary. "East Asian Civilizations: A Dialogue in Five Stages." Philosophy East and West 39, no. 3 (1989): 361. http://dx.doi.org/10.2307/1399459.

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22

Nakayama, Shigeru. "Periodization of the east asian history of science." Revue de synthèse 108, no. 3-4 (1987): 375–79. http://dx.doi.org/10.1007/bf03189068.

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23

Board, Editorial. "ACTA ORIENTALIA VILNENSIA EXCHANGE PROGRAMME." Acta Orientalia Vilnensia 12, no. 1 (2011): 0. http://dx.doi.org/10.15388/aov.2011.1092.

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The editors of the Acta Orientalia Vilnensia, in co-operation with the Oriental library at Vilnius University, highly welcome a regular exchange of scholarly periodicals publishing on Asian and Middle Eastern studies. For exchange proposals, please contact the secretary of the editorial board. Journals or serial publications received under the programme in 2012:• Acta Asiatica. Bulletin of the Institute of Eastern Studies• Annals of the Bhandarkar Oriental Research Institute• Archív Orientální• Asian Ethnology• Asian Studies Review• Asiatische Studien/Études Asiatiques• Brahmavidya: The Adyar

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24

SHADMANOV, Kurban B. "Succession and Correlation of Ancient Greek, IX-XII Centuries. Central Asian and XIV-XVI Centuries European Philosophical Thought." Utopía y Praxis Latinoamericana 23, no. 82 (2018): 441–45. https://doi.org/10.5281/zenodo.1513772.

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The paper considers issues dealt with Central Asian philosophical thought of the IX-XIII centuries and its interdependence and interconnection of the XIV-XVI centuries European Medieval and Renaissance philosophy. The author tries to find out appropriate answers to the questions put by sharing a bit of historical excurse in to the history of the East-West philosophy succession and correlation. The focus is to discover a major contribution of classical Central Asian philosophy of the IX-XII centuries to further development of the Middle Ages and the Renaissance philosophical thought of Europe.

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25

Rošker, Jana S. "Eric S. Nelson: <i>Heidegger and Dao: Things, Nothingness, Freedom</i>." Asian Studies 12, no. 2 (2024): 345–48. http://dx.doi.org/10.4312/as.2024.12.2.345-348.

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Eric S. Nelson’s Heidegger and Dao: Things, Nothingness, Freedom masterfully interweaves the philosophies of Martin Heidegger and classical Daoism, offering an intricate examination of their treatment of key concepts such as things, nothingness, and freedom. The book explores the nuanced variations and transformative interpretations of these central ideas, illuminating their profound impact on both Western and East Asian philosophical traditions. Both Asian and Western academics have long sought a book that offers a coherent and comprehensive introduction to the European reception of East Asia

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26

Ishida, Masato. "The Sense of Symmetry: Comparative Reflections on Whitehead, Nishida, and Dōgen." Process Studies 43, no. 1 (2014): 4–34. http://dx.doi.org/10.2307/44798091.

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Abstract In contrast to temporal asymmetry stressed in process philosophy, symmetry prevails in Mahayana Buddhism and East Asian philosophy formed under its influence. The paper clarifies the meaning of symmetry from the perspectives of Kitaro Nishida and Dogen, it explores similar or overlapping ideas in Whitehead’s philosophy of organism, and it suggests that the differences among them are much smaller than commonly believed.

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27

Shadmanov, Kurban Badriddinovich. "CULTURAL HERITAGE OF THE EAST: SUFI LITERARY SAMPLES IN THE LITERARY AND PHILOSOPHICAL WORKS OF THE EUROPEAN WEST." EURASIAN JOURNAL OF ACADEMIC RESEARCH 2, no. 11 (2022): 344–49. https://doi.org/10.5281/zenodo.7188555.

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<em>The paper considers issues dealt with Central Asian philosophical thought of the IX-XIII centuries and its interdependence and interconnection of the XIY-XYI centuries European Medieval and Renaissance philosophy. The author’s main concern here is to try to prove that both Central Asian (IX-XIII cc.) and European (XIV-XVII cc.) philosophical complexes were quite indispensable parts of the cultural heritage of the history of world philosophy.</em>

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28

Vampelj Suhadolnik, Nataša. "East Asia in Slovenia." Asian Studies 9, no. 3 (2021): 7–18. http://dx.doi.org/10.4312/as.2021.9.3.7-18.

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This special issue of Asian Studies aims to contribute to the field of European global collecting history by opening new vistas in order to readdress some of the unexplored topics. By presenting East Asian material in Slovenia and reconstructing the intercultural contacts between the two territories, it sheds light on the specific position of the Slovenian territory in the history of Euro-Asian exchanges on the threshold of the 20th century.

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29

Johnson, Ryan. "“Une origine oubliée”: Global Modernity and East-West Debates over Classical Heritage." Comparative Literature 76, no. 4 (2024): 492–511. https://doi.org/10.1215/00104124-11316381.

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Abstract Analogies between the ancient Mediterranean and premodern China and Japan are a well-noted phenomenon in literary studies. Recently, a wealth of scholarship has reignited interest in how people from either side of the Eurasian continent sought to understand one another through comparisons between an imagined shared antiquity. Yet less work has been done comparing Eastern and Western ways of conceiving this analogy with current work in comparative literature. This essay considers late nineteenth- through early twentieth-century East Asian and Western analogies between classical East As

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30

Supriadi, Nunung, Heri Widodo, Dyah Tjaturrini, and Yusida Lusiana. "Chopsticks philosophy: Confucianism on the work ethic of East Asian nations." International Journal of Chinese Culture and Management 5, no. 4 (2024): 329–49. http://dx.doi.org/10.1504/ijccm.2024.10065833.

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31

Hetrick, Jay. "Deleuze and East Asia: Toward a Comparative Methodology of the Gap." positions: asia critique 31, no. 1 (2023): 117–42. http://dx.doi.org/10.1215/10679847-10122151.

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Abstract This article discusses the significance of Gilles Deleuze's almost passing references to East Asian thought. Even though Deleuze comes to these ideas through the work of other European thinkers—most notably Friedrich Nietzsche, Sergei Eisenstein, François Jullien, and Alan Watts—the article argues that there are ultimately deep resonances between Deleuze's philosophy, especially in its Bergso-Leibnizian articulations, and specific East Asian ideas. The article begins by cataloging and commenting upon Deleuze's various references to Chinese and Japanese thought generally before discuss

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32

East Asian Science, Technology, and, Editors. "East Asian Science, Technology, and Medicine." East Asian Science, Technology, and Medicine 51-52, no. 1 (2020): 1–4. http://dx.doi.org/10.1163/26669323-05105201002.

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33

Green, Ronald S. "Reinterpreting Catuṣkoṭi in Contemporary Philosophy: Tensions between Non-Classical Logic and East Asian Buddhist Soteriology". SMARATUNGGA: JURNAL OF EDUCATION AND BUDDHIST STUDIES 5, № 1 (2025): 67–86. https://doi.org/10.53417/sjebs.v5i1.146.

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This study aims to evaluate the reinterpretation of the concept of catuṣkoṭi (tetralemma) in contemporary philosophy, particularly within the discourse of non-classical logic, and to compare it with traditional interpretations found in East Asian Buddhism. The research addresses the tension between modern logical approaches—such as those proposing the addition of a fifth truth value (ineffability)—and soteriological frameworks within traditions like Mādhyamaka, which emphasise the function of liberating individuals from conceptual entanglements. This study employs qualitative methods, incorpor

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34

Hsu, Leo, and Jesùs Ilundáin-Agurruza. "On the Compatibility Between Confucianism and Modern Olympism." Journal of Chinese Philosophy 43, no. 1-2 (2016): 103–23. http://dx.doi.org/10.1163/15406253-0430102010.

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At the confluence between Modern Olympism and Confucian teachings—nowadays embodied and expressed in East Asian Confucianisms—there are meaningful overlaps, significant challenges, and opportunities. This paper examines these. Despite radically different origins and apparently incommensurate tenets, we should not assume that the underlying ideals of Modern Olympism and East Asian Confucianisms cannot benefit mutually. It is precisely when considering their putative weak points, such as Modern Olympism’s soft metaphysics or vague ethics or Confucianism’s bias against physical activity or gender

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35

Park, Jin Y. "Philosophizing and Power: East–West Encounter in the Formation of Modern East Asian Buddhist Philosophy." Philosophy East and West 67, no. 3 (2017): 801–24. http://dx.doi.org/10.1353/pew.2017.0064.

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36

Vilnensis, Acta Orientalia. "ACTA ORIENTALIA VILNENSIA EXCHANGE PROGRAMME." Acta Orientalia Vilnensia 12, no. 2 (2011): 132. http://dx.doi.org/10.15388/aov.2011.1.3927.

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The editors of the Acta Orientalia Vilnensia, in co-operation with the Oriental library at Vilnius University, highly welcome a regular exchange of scholarly periodicals publishing on Asian and Middle Eastern studies. For exchange proposals, please contact the secretary of the editorial board. Journals or serial publications received under the programme in 2014:• Acta Asiatica. Bulletin of the Institute of Eastern Studies• Annals of the Bhandarkar Oriental Research Institute• Archív Orientální• Asian Ethnology• Asian Studies Review• Asiatische Studien/Études Asiatiques• Brahmavidya: The

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37

Behuniak, James. "Liin East Asian Buddhism: One Approach from Plato'sParmenides." Asian Philosophy 19, no. 1 (2009): 31–49. http://dx.doi.org/10.1080/09552360802673872.

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38

Reader, Ian. "Handbook of East Asian New Religious Movements." Journal of Contemporary Religion 35, no. 2 (2020): 382–84. http://dx.doi.org/10.1080/13537903.2020.1769901.

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39

Oxana, Draguța. "The Outstanding Performance of East Asian Countries in PISA – and Confucian Philosophy." Journal of Educational Theory and Practice DIDACTICA PRO... 21, no. 1 (125) (2021): 8–11. https://doi.org/10.5281/zenodo.4560563.

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This article presents a brief introduction into Confucianism, an ethical and philosophical system that have influenced the culture, including the education and political system of East Asian countries. It continues to be relevant for the challenges of the modern world.  

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40

Hung, Ruyu. "Armageddon versus conservation—An East Asian response." Educational Philosophy and Theory 52, no. 8 (2019): 821–23. http://dx.doi.org/10.1080/00131857.2019.1676488.

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41

Medley, Joseph E. "The East Asian Economic Crisis: Surging U.S. Imperialism?" Review of Radical Political Economics 32, no. 3 (2000): 379–87. http://dx.doi.org/10.1177/048661340003200303.

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42

Miyajima, Hiroshi. "THE EMERGENCE OF PEASANT SOCIETIES IN EAST ASIA." International Journal of Asian Studies 2, no. 1 (2004): 1–23. http://dx.doi.org/10.1017/s147959140500001x.

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In the recent debates about Confucianism and its role in East Asian economic development, there has been little discussion about why East Asian societies embraced Confucian values in the first place. Here, “Confucian” refers particularly to the ideas of the Song dynasty Zhu Xi school (neo-Confucianism) which became associated in China with the shidafu scholar-bureaucrat class. Zhu Xi political philosophy was anchored in a centralized governing bureaucracy under the emperor, and differed markedly from political ideals underlying medieval feudal society in Europe, for example. Land-ownership was

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43

Döring, Ole. "A Confucian Asian Ethos? Essentials of the Culture of East Asian Bioethics." East Asian Science, Technology, and Medicine 25, no. 1 (2006): 127–49. http://dx.doi.org/10.1163/26669323-02501007.

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44

Witkowski, Nicholas. "Nature and Modernity in an East Asian Key." Historical Studies in the Natural Sciences 51, no. 2 (2021): 269–73. http://dx.doi.org/10.1525/hsns.2021.51.2.269.

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45

Khan, M. A. Muqtedar. "Islamic Dimensions of the East Asian Economic Miracle." American Journal of Islam and Society 16, no. 4 (1999): v—xvii. http://dx.doi.org/10.35632/ajis.v16i4.2086.

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in PerspectiveThis editorial seeks to identify the missing dimensions of Islamic economicsand the Islamic dimensions of East Asian economies. In doing so,it advances a critical review of the present discourse on Islamic economicsand highlights some of its oversights. At the outset, it must be clearlyunderstood that I am not critical of the very idea of an Islamic economics.I think that at a time when global intellectual leadership has been usurpedby those who consciously subvert the idea of the divine and the role ofdivine mandates in the organization and governance of human affairs,Islamic ec

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46

Nelson, Eric S. "Martin Heidegger and Kitayama Junyū." Asian Studies 11, no. 1 (2023): 27–50. http://dx.doi.org/10.4312/as.2023.11.1.27-50.

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Heidegger’s early philosophical project was identified with a nihilistic philosophy of nothingness after the 1927 publication of Being and Time—with its depiction of the radical existential anxiety of being-towards-death—and his 1929 lecture “What is Metaphysics?”—with its analysis of the loss of all orientation and comportment in the face of an impersonal self-nihilating nothingness. Heidegger’s philosophy of nothingness would be contrasted in both Germany and Japan in the 1930s and 1940s with “Oriental nothingness” by authors such as Kitayama Junyū, a neglected Japanese philosopher active i

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47

Guo, Zhao. "Nishida Kitaro and Japans Greater East Asia Co-Prosperity Sphere." Lecture Notes in Education Psychology and Public Media 38, no. 1 (2024): 66–76. http://dx.doi.org/10.54254/2753-7048/38/20240589.

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No one shaped modern Japanese philosophy as significantly as did Nishida Kitaro, a prominent scholar at Kyoto Imperial University and the author of An Inquiry into the Good. He pioneered the Kyoto School of Japanese philosophy, which combined Western and Eastern thoughts, traditions, and religions to reach a new understanding of the world. Not usually seen as a political figure, Nishida penned a controversial essay in 1943, two years before his death, titled The Principle of the New World Order. The essay was intended for Prime Minister Tojo Hideki's use at the 1943 Greater East Asia Conferenc

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48

Lee, Eun-Young, and Eun-Kyung Yoon. "Buddhist Philosophy in East Asian Medical Ethics in the Dayijingcheng by Sun Simiao." BUL GYO HAK BO 101 (March 31, 2023): 71–95. http://dx.doi.org/10.18587/bh.2023.3.101.71.

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Yun, Sung Ha. "Pojo Chinul’s Contributions to the Philosophy of Forgetting in East Asian Sŏn Buddhism: The Ten Paths to No-Mind." Religions 16, no. 7 (2025): 825. https://doi.org/10.3390/rel16070825.

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This paper explores the role of forgetting in the thought of the Korean Sŏn (Chan in Chin.; Zen in Jpn. 禪) master Chinul (知訥, 1158–1210), situating it within broader East Asian philosophical and Buddhist discourses. While the concept of forgetting has often been treated negatively in Western philosophy—as a cognitive failure or loss—this study draws on recent comparative scholarship, including Youru Wang’s reading of Zhuangzi, to show how forgetting can be reframed as a conscious spiritual and philosophical practice. In particular, this paper examines how Chinul integrates the practice of forg

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Kalmanson, Leah. "How to Change Your Mind: The Contemplative Practices of Philosophy." Royal Institute of Philosophy Supplement 93 (May 2023): 69–79. http://dx.doi.org/10.1017/s1358246123000024.

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AbstractThe methods of philosophy may be associated with practices such as rational dialogue, logical analysis, argumentation, and intellectual inquiry. However, many philosophical traditions in Asia, as well as in the ancient Greek world, consider an array of embodied contemplative practices as central to the work of philosophy and as philosophical methods in themselves. Here we will survey a few such practices, including those of the ancient Greeks as well as examples from East Asian traditions. Revisiting the contemplative practices of philosophy can help us to rethink the boundaries of the

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