Philosophy East and West 

About: Philosophy East and West is an academic journal published by University of Hawaii Press. The journal publishes majorly in the area(s): Buddhism & Philosophy. It has an ISSN identifier of 0031-8221. Over the lifetime, 2482 publications have been published receiving 22949 citations. The journal is also known as: Philosophy East & West.

"The Law of Peoples: With" The Idea of Public Reason Revisited,"

Abstract: This work consists of two parts: the essay "The Idea of Public Reason Revisited," first published in 1997, and "The Law of Peoples," a major reworking of a much shorter article by the same name published in 1993 Taken together, they are the culmination of more than 50 years of reflection on liberalism anon some of the most pressing problems of our times by John Rawls The first essay explains why the constraints of public reason, a concept first discussed in "Political Liberalism" (1993), are ones that holders of both religious and non-religious comprehensive views can reasonably endorse it is rawls's most detailed account of how a modern constitutional democracy, based on a liberal political conception, could and would be viewed as legitimate by reasonable citizens who on religious, philosophical, or moral grounds do not themselves accept a liberal comprehensive doctrine - such as that of Kant, or Mill, or Rawls's own "justice as fairness", presented in "A Theory of Justice" (1971) The second essay extends the idea of a social contract to the society of peoples and lays out the general principles that can and should be accepted by both liberal and non-liberal societies as the standard for regulating their behaviour toward one another In particular, it draws a crucial distinction between basic human rights and the rights of each citizen of a liberal constitutional democracy It explores the terms under which such a society may appropriately wage war against an "outlaw society", and discusses the moral grounds for rendering assistance to non-liberal societies burdened by unfavourable political and economic conditions

Fragments for a History of the Human Body

Abstract: The 48 essays and photographic dossiers in these three volumes examine the history of the human body as a field where life and thought intersect. They show how different cultures at different times have entwined physical capacities and mental mechanisms in order to construct a body adapted to moral ideas or social circumstances the body of a charismatic citizen or a visionary monk a mirror image of the world or a reflection of the spirit.Each volume emphasizes a particular perspective. "Part 1 "explores the human body's relationship to the divine, to the bestial, and to the machines that imitate or simulate it. "Part 2 "covers the junctures between the body's "outside" and "inside" by studying the manifestations - or production - of the soul and the expression of the emotions and, on another level, by examining the speculations inspired by cenesthesia, pain, and death. "Part 3 "brings into play the classical opposition between organ and function by showing how organs or bodily substances can be used to justify or challenge the way human societies function and, conversely, how political and social functions tend to make the bodies of the persons filling them the organs of a larger body - the social body or the universe as a whole.Among the contributors to "Fragments for a History of the Human Body "are Mark Elvin, Catherine Gallagher, Francoise Heritier Auge, Julia Kristeva, William R. LaFleur, Thomas W. Laqueur Jacques Le Goff, Nicole Loraux, Mario Perniola, Hillel Schwartz, Jean Starobinski, Jean Pierre Vernant, and Caroline Walker Bynum.

The Confucian Ideal of Harmony

Abstract: He is usually translated into English as ‘‘harmony,’’ although it may be more appropriately rendered as ‘‘harmonization’’ in certain contexts. The word predates Confucianism. Its earliest form can be found in the inscriptions on bones and tortoise shells from the Shang dynasty (sixteenth to eleventh centuries B.C.E.) and later more frequently in inscriptions on the bronze utensils of the Zhou dynasty (1066–256 B.C.E.). 1 In the earliest Confucian texts, we can find numerous occurrences of he. Its meaning in these texts mostly has to do with sounds and how sounds interact with one another. It was probably used more frequently as a verb than a noun. The text of the ‘‘Zhongfu’’ 中孚 hexagram in the Yijing 易經 states, ‘‘A crane sings in the woods and its young respond (he) to it’’ (鶴鳴在陰，其子和之). Zuozhuan 左傳 ‘‘Zhuanggong’’ 22 庄公二十二年 states, ‘‘The male and female phoenixes fly together and their sounds respond to each other (he) vigorously’’ (鳳凰于飛，和鳴鏘鏘). The Shijing 詩經 ‘‘Zhengfeng’’ 鄭風 contains the expression ‘‘responding (he) to brothers with songs’’ (叔兮伯兮，倡予和女). In Analects 7.31 we find ‘‘When Confucius sang with others and saw someone did well, he always made the person repeat the song before he responded (he)’’ (子與人歌而善，必使反之，而後和之). Finally, in the Zhouli 周禮 ‘‘Diguan’’ 地官 there is the passage ‘‘to use [the musical instrument] chun to respond (he) to drums’’ (以金錞和鼓). In all these instances, he evidently is used to describe how various sounds—of animals, of people, and of instruments— respond to one another. This meaning of ‘‘responding’’ is preserved in the modern Chinese language when he is used as a verb (with the fourth tone), as in he shi 和詩—composing a poem in response to another poem by someone else. Xu Shen 許慎 (30–124 A.D.E.), in his lexicon Shuowen jiezi 說文解字, simply defines he as ‘‘mutual responsiveness [of sounds]’’ (相 也). As a lexical definition, Xu’s is a report of these usages of he in earlier texts, and it summarizes the root meaning of the word.