That artificial intelligence (AI), algorithms, and related technologies could use a few good booster shots of “humanism” is widely apparent. In both program code and implementation, AI and algorithms ...have been accused of harbouring deep-seated flaws that conflict with human values. They are prime examples of the skew towards white, Western, men and demonstrate the bankruptcy in the face of neoliberalist, profit- and market-oriented social paradigms that this special issue seeks to address. Currently, computer scientists and AI researchers who are looking to remedy these problems are often in favour of more data, more powerful machines, more complex algorithms—in short, that we should fix problems with AI by building better AI. In this view human beings and the world can be modelled in code—our lives, interactions, society, and our very selves can be broken down into data points which can be assessed by highly advanced technologies. When these scientists and researchers seek to broaden their approach they often look to philosophy. However, the philosophy they look to is overwhelmingly Anglo-analytic, which views the world in extremely similar ways. Both AI and Anglo-analytic philosophy argue for solutions to humanistic problems which are essentially mathematical. They share in seeing important concepts, such as persons, emotions, agency, and ethics, as mechanistic, atomistic, and calculable. In this paper I will argue that Classical Chinese philosophy offer insightful resources for addressing the humanist problems in AI. Rather than arguing for mathematical solutions, or envisioning persons, emotions, agency, and ethics, as other rigid, atomistic, and mechanistic approaches, Chinese philosophy emphasizes transformation, interrelatedness, and correlative developments. Accordingly, it offers tools for appreciating the world, society, and ourselves as spontaneous, complex, and full of tension. AI can be programmed and used in ways that do not reduce the complexity and conflict in the world, but provide us instead with tools to make sense of it—tools that are humanistic in nature. To this end, Chinese philosophy can be a helpful collaborative partner.
From the late 1990s until today, China’s sound practice has been developing in an increasingly globalized socio-political-aesthetic milieu, receiving attentions and investments from the art world, ...music industry and cultural institutes, with nevertheless, its unique acoustic philosophy remaining silent. This book traces the history of sound practice from contemporary Chinese visual art back in the 1980s, to electronic music, which was introduced as a target of critique in the 1950s, to electronic instrument building fever in the late 1970s and early 1980s, and to the origins of both academic and nonacademic electronic and experimental music activities. This expansive tracing of sound in the arts resonates with another goal of this book, to understand sound and its artistic practice through notions informed by Chinese qi-cosmology and qi-philosophy, including notions of resonance, shanshui (mountains-waters), huanghu (elusiveness and evasiveness), and distributed monumentality and anti-monumentality. By turning back to deep history to learn about the meaning and function of sound and listening in ancient China, the book offers a refreshing understanding of the British sinologist Joseph Needham’s statement that “Chinese acoustics is acoustics of qi.” and expands existing conceptualization of sound art and contemporary music at large.
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.
There has been a significant amount of research carried out in Slovenia on the revival of Confucianism, particularly since 2012 and 2014, when the first two research projects on this topic were ...approved. Members of the Department of Asian Studies at the Faculty of Arts, University of Ljubljana, have been consistently conducting research in Slovenia and various Chinese, Taiwanese, and East Asian archives and libraries. These efforts have led to several important publications in Slovene, English, and even Chinese, and represent an ongoing commitment that continues in the present day. Therefore, it is not surprising that the present special issue of the Slovenian academic journal Asian Studies, focusing on the Confucian revival, already marks the fourth special issue in this area of research. This review article’s objective is thus to summarize the key achievements of Slovenian research in this field and provide a comprehensive overview of the diverse Slovene research activities and publications related to Modern New Confucianism. It covers not only research on the revival of Confucianism in China and the broader Sinic region, but also includes Confucian studies in other East Asian regions and the wider Sinic area.
V Sloveniji je bilo opravljenih veliko raziskav konfucijanskega preporoda, zlasti od leta 2012 oz. 2014, ko sta bila odobrena prva dva raziskovalna projekta na to temo. Člani in članice Oddelka za azijske študije na Filozofski fakulteti Univerze v Ljubljani so odtlej kontinuirano izvajali raziskovalno delo tako v Sloveniji kot tudi v različnih kitajskih, tajvanskih in vzhodnoazijskih arhivih in knjižnicah. Te študije so privedle do vrste pomembnih publikacij v slovenščini, angleščini in celo v kitajščini, ki predstavljajo rezultate kontinuiranih prizadevanj, ki se nadaljujejo še danes. Zato ni presenetljivo, da je pričujoča številka že četrta posebna številka slovenske znanstvene revije Asian Studies (Azijske študije), ki je posvečena preporodu konfucijanstva. Cilj tega preglednega članka je torej povzeti ključne dosežke slovenskih raziskav na tem področju ter zagotoviti celovit pregled različnih raziskovalnih dejavnosti in publikacij v Sloveniji, povezanih s sodobnim novim konfucijanstvom. Obravnava ne le raziskave o preporodu konfucijanstva na Kitajskem in v širši vzhodnoazijski regiji, temveč tudi študije konfucianizma v drugih vzhodnoazijskih regijah in na širšem siniškem območju.
The Zhuangzi, a 4th century BCE Chinese text, is optimistic about life unrestrained by entrenched values. This paper contributes to existing debates on Zhuangzian freedom in three ways. First, it ...reflects on how it is possible to enjoy the freedom envisaged in the Zhuangzi. Many discussions welcome the Zhuangzi's picture of release from life shaped by canonical visions, without also giving thought to life without these driving visions. Consider this scenario: in a world with limitless possibilities, would it not be fraught, not knowing how to interpret situations? I suggest that freedom in the Zhuangzi is possible only if one succeeds in reorienting herself to the new 'normal'. Second, I introduce and develop the idea of working with constraints. This focuses on an agent's maximizing the fit between relevant conditions, on the one hand, and their capabilities, on the other. Finally, I propose that self-directed practice, an important expression of agency, is required for building capabilities that enable such freedom. I examine the idea of risk involved in these firsthand experiences, articulating an account of agency that sits at the heart of hard-won Zhuangzian freedom.
In this article, I will introduce and describe my current research work, which centres on re-interpreting Chinese philosophy by implementing an innovative approach suitable for transcultural ...philosophical comparisons. To commence this undertaking, I was compelled to address certain issues, leading me to seek a novel methodology for transcultural research. This article will begin by briefly addressing the still existing general problems of transcultural philosophical comparisons. I will then examine the recent and current landscape of research in the field of Chinese comparative philosophy, with a specific focus on emerging paradigms referred to as “post-comparative” approaches. In the latter part of this paper, building upon a concise overview of my previous research findings, I will elucidate the current stage of development of the method of sublation. Furthermore, I will provide a theoretical framework outlining the subsequent phases of investigation.
V tem članku bom najprej predstavila in opisala svoje trenutno raziskovalno delo, ki se osredotoča na reinterpretacijo kitajske filozofije z uporabo inovativnega pristopa, primernega za transkulturne filozofske primerjave. Kot sinologinja sem se pri svojem raziskovalnem delu namreč nenehno srečevala z mnogimi problemi, povezanimi z metodološko problematiko medkulturnih raziskav. Le-ta me je privedla k iskanju novih metodoloških rešitev za primerjalne transkulturne študije. Članek se prične s kratkim opisom še vedno obstoječih splošnih problemov na področju medkulturnih filozofskih primerjav, nadaljuje pa se s predstavitvijo nedavnega in trenutnega stanja raziskav na področju kitajske in primerjalne filozofije, s posebnim poudarkom na trenutno nastajajočih paradigmah, ki so znane kot »postprimerjalni« pristopi. V zadnjem delu tega članka bom na osnovi kratkega pregleda svojih dosedanjih raziskovalnih izsledkov predstavila trenutno stopnjo razvoja metode sublacije. Poleg tega bom v njem vzpostavila nov teoretski okvir za nadaljnje faze raziskovanja.
China’s distinctive cricket culture—related to the insect, not the game—has given rise to a unique genre of texts known as “cricket books” (xishuai pu 蟋蟀譜). These texts, serving as instructional ...manuals for cricket-fighting, fall under the branch of pulu (譜錄) in traditional Chinese bibliography. Beyond scientific and technological merits, this genre has profound aesthetic and philosophical significance. Nurtured by the highly developed urban leisure culture of the Song dynasty, it embodies a philosophy of leisure. During the Ming dynasty, cricket books ultimately attained the esteemed title of “Classics” (jing 經) due to their profound philosophical resonance and embodiment of Confucian values. This article undertakes a philosophical exploration of these texts, aiming to unveil the embedded interpretative framework of Dao-Qi (道-器) in their examination of the colouration (se 色) and physiognomy (xiang 相) of crickets. This framework represents a fusion between Confucianism and Daoism: while Daoism embarks on a journey of transcendence from the very bottom (the most minute and humble things under Heaven, or weiwu 微物) to the very top (the “Great Dao”), Confucianism strives to bridge these two extremes through the emotion (qing 情) inherent in human hearts. This fusion can be aptly characterized as a philosophy of “emotion towards things” (ai wu 愛物). Moreover, this article addresses the challenges posed by modern society to traditional Chinese cricket culture, articulating concerns about the survival and revival of these time-honoured traditions in today’s technology-driven world.
In this article, I will introduce and describe my current research work, which centres on re-interpreting Chinese philosophy by implementing an innovative approach suitable for transcultural ...philosophical comparisons. To commence this undertaking, I was compelled to address certain issues, leading me to seek a novel methodology for transcultural research. This article will begin by briefly addressing the still existing general problems of transcultural philosophical comparisons. I will then examine the recent and current landscape of research in the field of Chinese comparative philosophy, with a specific focus on emerging paradigms referred to as “post-comparative” approaches. In the latter part of this paper, building upon a concise overview of my previous research findings, I will elucidate the current stage of development of the method of sublation. Furthermore, I will provide a theoretical framework outlining the subsequent phases of investigation.
The present paper aims to shed light on certain methodological challenges that Chinese intellectuals faced in the process of coming to terms with Marxist thought. Even at the beginning of these ...processes, i.e., in the first decades of the 20th century, Chinese theorists faced several difficulties regarding the issue of cross-cultural philosophical syntheses. Thus, in their endeavours to adapt Marxism to the specifically Chinese worldview, they sought suitable adaptations of traditional philosophical methodologies that would enable them to fruitfully integrate classical Chinese and modern Marxist discourses. Zhang Dainian 張岱年 (1909–2004) has played a particularly prominent role in this process. Therefore, this paper aims to shed light on his contribution to the establishment of new Chinese and cross-cultural philosophical methodologies. In terms of exploring general philosophical issues, Zhang established a unique philosophical system known as “neo-materialism” in which he attempted to integrate Marxist materialism with some basic approaches of traditional Chinese philosophy. The crucial features that defined this philosophical system were based on his innovative methodology, which is critically presented in this paper.
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