Considers the notable similarities between the thought of Confucius and Wittgenstein. In an incisive work of comparative philosophy, James F. Peterman considers the similarities between early Chinese ethicist Confucius and mid-twentieth century philosopher Ludwig Wittgenstein. Their enduring legacies rest in no small part on projects to restore humanity to healthy ways of living and thinking. Confucius offers a method of answering ethical questions designed to get his interlocutors further along on the Dao, the path of right living. Struggling with his own forms of unhealthy philosophical confusion, Wittgenstein provides a method of philosophical therapy designed to help one come into agreement with norms embedded in our forms of life and speech. Highlighting similarities between the two philosophers, Peterman shows how Wittgensteinian critique can benefit from Confucian inquiry and how Confucian practice can benefit from Wittgensteinian investigations. Furthermore, in presenting a way to understand Confucius’s Dao as concrete language games and forms of life, and Wittgenstein’s therapeutic interventions as the most fitting philosophical orientation toward early Confucian ethics, Peterman offers Western thinkers a new, sophisticated understanding of Confucius as a philosopher.

In an incisive work of comparative philosophy, James F. Peterman considers the similarities between early Chinese ethicist Confucius and mid-twentieth century philosopher Ludwig Wittgenstein. Their enduring legacies rest in no small part on projects to restore humanity to healthy ways of living and thinking. Confucius offers a method of answering ethical questions designed to get his interlocutors further along on the Dao, the path of right living. Struggling with his own forms of unhealthy philosophical confusion, Wittgenstein provides a method of philosophical therapy designed to help one come into agreement with norms embedded in our forms of life and speech. Highlighting similarities between the two philosophers, Peterman shows how Wittgensteinian critique can benefit from Confucian inquiry and how Confucian practice can benefit from Wittgensteinian investigations. Furthermore, in presenting a way to understand Confucius's Dao as concrete language games and forms of life, and Wittgenstein's therapeutic interventions as the most fitting philosophical orientation toward early Confucian ethics, Peterman offers Western thinkers a new, sophisticated understanding of Confucius as a philosopher.

Mental illness complicates views of agency and moral responsibility in ethics. Particularly for traditions and theories focused on self-cultivation, such as Aristotelian virtue ethics and many systems of ethics in early Chinese philosophy, mental illness offers powerful challenges. Can the mentally ill person cultivate herself and achieve a level of virtue, character, or thriving similar to the mentally healthy? Does mental illness result from failures in self-cultivation, failure in social institutions or rulership, or other features of human activity? Can a life complicated by struggles with mental illness be a good one? The Dao of Madness investigates the role of mental illness, specifically "madness" (kuang), in discussions of self-cultivation and ideal personhood in early Chinese philosophical and medical thought, and the ways in which early Chinese thinkers probed difficult questions surrounding mental health. Alexus McLeod explores three central accounts: the early "traditional" views of those, including Confucians, taking madness to be the result of character flaw; the challenge from Zhuangists celebrating madness as a freedom from standard norms connected to knowledge; and the "medicalization" of madness within the naturalistic shift of Han Dynasty thought. Understanding views on madness in the ancient world helps reveal key features of Chinese thinkers' conceptions of personhood and agency, as well as their accounts of ideal activity. Further, it exposes the motivations behind the origins of the medical tradition, and of the key links between philosophy and medicine in early Chinese thought. The early Chinese medical tradition has crucial and understudied connections to early philosophy, connections which this volume works to uncover.

A reconsideration of the Confucian concept li (ritual or ritual propriety), one that references Western philosophers as well as the Chinese context. Geir Sigurðsson offers a reconsideration of li, often translated as “ritual” or “ritual propriety,” one of the most controversial concepts in Confucian philosophy. Strong associations with the Zhou period during which Confucius lived have put this concept at odds with modernity’s emphasis on progressive rationality and liberation from the yoke of tradition. Sigurðsson notes how the Confucian perspective on learning provides a more balanced understanding of li. He goes on to discuss the limitations of the critique of tradition and of rationality’s claim to authority, referencing several Western sources, notably Hans-Georg Gadamer, John Dewey, and Pierre Bourdieu. An exposition of the ancient Chinese worldview of time and continuous change further points to the inevitability of li’s adaptable and flexible nature. Sigurðsson argues that Confucius and his immediate followers did not endorse a program of returning to the Zhou tradition, but rather of reviving the spirit of Zhou culture, involving active and personalized participation in tradition’s sustention and evolution.

A new reading of Daoism, arguing that it originated in a particular textual tradition distinct from Confucianism and other philosophical traditions of early China.

This volume surveys the major philosophical concepts, arguments, and commitments of the Confucian classic, the Analects. In thematically organized chapters, leading scholars provide a detailed, scholarly introduction to the text and the signal ideas ascribed to its protagonist, Confucius. The volume opens with chapters that reflect the latest scholarship on the disputed origins of the text and an overview of the broad commentarial tradition it generated. These are followed by chapters that individually explore key areas of the text’s philosophical landscape, articulating both the sense of concepts such as ren, li, and xiao as well as their place in the wider space of the text. A final section addresses prominent interpretive challenges and scholarly disputes in reading the Analects, evaluating, for example, the alignment between the Analects and contemporary moral theory and the contested nature of its religious sensibility. Dao Companion to the Analects offers a comprehensive and complete survey of the text's philosophical idiom and themes, as well as its history and some of the liveliest current debates surrounding it. This book is an ideal resource for both researchers and advanced students interested in gaining greater insight into one of the earliest and most influential Confucian classics.

A guide for achieving an enlightened mind through the art of non-doing • Details meditation practices, focused on stillness of the mind, along with Patanjali’s yoga methods to maintain a consciousness referred to as “being in the zone” • Builds on Taoist, Confucian, and Hindu principles along with scientific findings to support wu-wei--the art of non-doing, non-forcing--as a way of life • Explains how wu-wei practitioners cultivate intelligent spontaneity and effortless action to allow the natural harmony of the cosmos to prevail The practice of non-doing, non-forcing is an essential aspect of Taoism known as wu-wei. Attributed to the great sage Lao-tzu, the philosophy of wu-wei teaches you how to develop a natural state of consciousness not bound by thought or preconceived limitations. Experienced by the greatest artists, athletes, musicians, and writers, this heightened state of consciousness, referred to as “being in the zone,” is where intelligent spontaneity and effortless action flourish via a practice rooted in permitting the natural harmony of the cosmos to prevail. Merging Taoist philosophy, Hindu principles, and Confucianism along with scientific findings, Jason Gregory outlines the practice of wu-wei as a vehicle to realize our innate freedom, revealing that when we release our ego and allow life to unfold as it will, we align ourselves more closely with our goals and cultivate skill and mastery along the way. Equating “being in the zone” with a stillness of the mind, Gregory shares meditation practices coupled with yoga exercises from Patanjali that allow you to approach life with a mastery of acceptance, releasing deluded beliefs of how to achieve success that make your mind “sticky” and poised for conflict. The author shows how practicing wu-wei paradoxically empowers you to accomplish all that you desire by having no intention to do so, as well as allowing you to become receptive to nature’s blueprint for expressing beauty. Revealing wisdom utilized by renowned sages, artists, and athletes who have adapted “being in the zone” as a way of life, the author shows that wu-wei can yield a renewed sense of trust in many aspects of your daily life, making each day more effortless. As an avid wu-wei practitioner, he provides keen insight on how you, too, can experience the beauty of achieving an enlightened, effortless mind while reveling in the process of life’s unfolding.

This book presents an account and defense of Wittgenstein's later philosophy emphasizing its therapeutic character. Peterman argues that any therapeutic philosophy must present an account of human health, a related account of the mechanisms of health and illness, and finally an account of how philosophy can bring someone from a state of illness to health. In light of this general model, he presents an interpretation of Wittgenstein's therapeutic project that emphasizes the continuity between it and the earlier ethical project of the Tractatus. The book confronts the problem of continuity by arguing that the earlier ethical goal of coming into agreement with the world as such is replaced in the later views by the therapeutic goal of coming into agreement with forms of life. In the course of the argument, Peterman challenges standard interpretations of Wittgenstein's project and standard modes of criticizing and defending it. The book also contributes to contemporary philosophical discussion by showing why we should take seriously the project of philosophical therapy.

Zhu Xi (1130-1200) has been commonly and justifiably recognized as the most influential philosopher of Neo-Confucianism, a revival of classical Confucianism in face of the challenges coming from Daoism and, more importantly, Buddhism. His place in the Confucian tradition is often and also very plausibly compared to that of Thomas Aquinas, slightly later, in the Christian tradition. This book presents the most comprehensive and updated study of this great philosopher. It situates Zhu Xi’s philosophy in the historical context of not only Confucian philosophy but also Chinese philosophy as a whole. Topics covered within Zhu Xi’s thought are metaphysics, epistemology, ethics, political philosophy, hermeneutics, philosophy of religion, moral psychology, and moral education. This text shows both how Zhu Xi responded to earlier thinkers and how his thoughts resonate in contemporary philosophy, particularly in the analytic tradition. This companion will appeal to students, researchers and educators in the field.