Embodiment Theory and Chinese Philosophy
portes grátis
Embodiment Theory and Chinese Philosophy
Contextualization and Decontextualization of Thought
Ott, Margus
Bloomsbury Publishing PLC
08/2024
232
Dura
Inglês
9781350424142
Pré-lançamento - envio 15 a 20 dias após a sua edição
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Acknowledgments
1. Introduction
1.1. Contextualizing and Decontextualizing Thought
1.2. Roots of Embodiment Theory (ET)
1.3. Chinese Traditions and ET
1.4. Content Summary
2. Embodiment
2.1. Tenets of Disembodiment
2.2. Embodiment
2.3. Embeddedness
2.4. Enactment
2.5. Extendedness
2.6. Affectivity
2.7. Emergence
2.8. Self-relation
2.9. Other-relation
2.10. Implicitness
2.11. Guidance by Example
2.12. Singularities and Intensities
2.13. Embodied Disembodiment
2.14. Meaning of Disembodiment
2.15. Conclusion
3. Background
3.1.Greek Socio-political Background
3.2.Chinese Socio-political Background
3.3. Ritual Background
3.4. Rituals as Contextualizing
3.5. Kurankos
3.6. Hasidic Traditions
3.7. Ritual Knowledge
3.8. Conclusion
4. Embodied Foundations: Confucius ??
4.1. Embodied
4.2. Singular and Ordinary
4.3. Embedded
4.4. Flexibility
4.5. Enacted
4.6. Extended
4.7. Other-relation
4.8. Emotive
4.9. Implicitness
4.10. Emergence
4.11. Ease and Joy
4.12. Self-cultivation
4.13. Conclusion
5. Mohist Disembodied Reaction: Mozi
5.1. Introduction
5.2. Disembodied Standards
5.3. Extension of Subjectivity: All-inclusive Care
5.4. Meritocracy
5.5. Explicitness
5.6. Conclusion
6. Legalist Disembodied Reaction: Han Feizi
6.1. Introduction
6.2. Laws
6.3. General and Explicit
6.4. Generality of Basic Preferences: Third-person View
6.5. Staying "cool"
6.6.New, Decontextualized Civic Morality
6.7. Objectivity, Quantity
6.8. Conclusion
7. A Confucian Development of Embodiment: Record of Music (Yueji)
7.1. Mencius
7.2. Xunzi
7.3. Record of Music
7.4. Emotions
7.5. Return to One's Body: Individual Transformation of Emotions
7.6.Social Embeddedness: Collective Transformation of Emotions
7.7.Ontology of Energy and Veins
7.8.Self-cultivation According to Energy and Veins
7.9.Enacted Knowledge
7.10. Music and Rituals: integration and differentiation
7.11. Free Space
7.12. Simplicity and Ease
7.13. Cosmic Purport
7.14. Conclusion
8. A Daoist Development of Embodiment: Zhuangzi
8.1. Introduction
8.2. A "knack"
8.3. Stages of Practice
8.4. Danger of Mechanical Mind in Extended Cognition
8.5. Other-relation
8.6. Transformation
8.7. Sitting and Forgetting
8.8. Free Roaming
8.9. Knowing with Non-knowing
8.10. Zhuangzian Ideas as Reflection on a Skill
8.11. Zhuangzi and Decontextualization
8.12. Conclusion
9. Conclusion
Notes
References
Index
1. Introduction
1.1. Contextualizing and Decontextualizing Thought
1.2. Roots of Embodiment Theory (ET)
1.3. Chinese Traditions and ET
1.4. Content Summary
2. Embodiment
2.1. Tenets of Disembodiment
2.2. Embodiment
2.3. Embeddedness
2.4. Enactment
2.5. Extendedness
2.6. Affectivity
2.7. Emergence
2.8. Self-relation
2.9. Other-relation
2.10. Implicitness
2.11. Guidance by Example
2.12. Singularities and Intensities
2.13. Embodied Disembodiment
2.14. Meaning of Disembodiment
2.15. Conclusion
3. Background
3.1.Greek Socio-political Background
3.2.Chinese Socio-political Background
3.3. Ritual Background
3.4. Rituals as Contextualizing
3.5. Kurankos
3.6. Hasidic Traditions
3.7. Ritual Knowledge
3.8. Conclusion
4. Embodied Foundations: Confucius ??
4.1. Embodied
4.2. Singular and Ordinary
4.3. Embedded
4.4. Flexibility
4.5. Enacted
4.6. Extended
4.7. Other-relation
4.8. Emotive
4.9. Implicitness
4.10. Emergence
4.11. Ease and Joy
4.12. Self-cultivation
4.13. Conclusion
5. Mohist Disembodied Reaction: Mozi
5.1. Introduction
5.2. Disembodied Standards
5.3. Extension of Subjectivity: All-inclusive Care
5.4. Meritocracy
5.5. Explicitness
5.6. Conclusion
6. Legalist Disembodied Reaction: Han Feizi
6.1. Introduction
6.2. Laws
6.3. General and Explicit
6.4. Generality of Basic Preferences: Third-person View
6.5. Staying "cool"
6.6.New, Decontextualized Civic Morality
6.7. Objectivity, Quantity
6.8. Conclusion
7. A Confucian Development of Embodiment: Record of Music (Yueji)
7.1. Mencius
7.2. Xunzi
7.3. Record of Music
7.4. Emotions
7.5. Return to One's Body: Individual Transformation of Emotions
7.6.Social Embeddedness: Collective Transformation of Emotions
7.7.Ontology of Energy and Veins
7.8.Self-cultivation According to Energy and Veins
7.9.Enacted Knowledge
7.10. Music and Rituals: integration and differentiation
7.11. Free Space
7.12. Simplicity and Ease
7.13. Cosmic Purport
7.14. Conclusion
8. A Daoist Development of Embodiment: Zhuangzi
8.1. Introduction
8.2. A "knack"
8.3. Stages of Practice
8.4. Danger of Mechanical Mind in Extended Cognition
8.5. Other-relation
8.6. Transformation
8.7. Sitting and Forgetting
8.8. Free Roaming
8.9. Knowing with Non-knowing
8.10. Zhuangzian Ideas as Reflection on a Skill
8.11. Zhuangzi and Decontextualization
8.12. Conclusion
9. Conclusion
Notes
References
Index
Este título pertence ao(s) assunto(s) indicados(s). Para ver outros títulos clique no assunto desejado.
Sinology; Eastern Philosophy; Chinese Philosophy; Epistemology; Embodiment Theory; Embodied philosophy
Acknowledgments
1. Introduction
1.1. Contextualizing and Decontextualizing Thought
1.2. Roots of Embodiment Theory (ET)
1.3. Chinese Traditions and ET
1.4. Content Summary
2. Embodiment
2.1. Tenets of Disembodiment
2.2. Embodiment
2.3. Embeddedness
2.4. Enactment
2.5. Extendedness
2.6. Affectivity
2.7. Emergence
2.8. Self-relation
2.9. Other-relation
2.10. Implicitness
2.11. Guidance by Example
2.12. Singularities and Intensities
2.13. Embodied Disembodiment
2.14. Meaning of Disembodiment
2.15. Conclusion
3. Background
3.1.Greek Socio-political Background
3.2.Chinese Socio-political Background
3.3. Ritual Background
3.4. Rituals as Contextualizing
3.5. Kurankos
3.6. Hasidic Traditions
3.7. Ritual Knowledge
3.8. Conclusion
4. Embodied Foundations: Confucius ??
4.1. Embodied
4.2. Singular and Ordinary
4.3. Embedded
4.4. Flexibility
4.5. Enacted
4.6. Extended
4.7. Other-relation
4.8. Emotive
4.9. Implicitness
4.10. Emergence
4.11. Ease and Joy
4.12. Self-cultivation
4.13. Conclusion
5. Mohist Disembodied Reaction: Mozi
5.1. Introduction
5.2. Disembodied Standards
5.3. Extension of Subjectivity: All-inclusive Care
5.4. Meritocracy
5.5. Explicitness
5.6. Conclusion
6. Legalist Disembodied Reaction: Han Feizi
6.1. Introduction
6.2. Laws
6.3. General and Explicit
6.4. Generality of Basic Preferences: Third-person View
6.5. Staying "cool"
6.6.New, Decontextualized Civic Morality
6.7. Objectivity, Quantity
6.8. Conclusion
7. A Confucian Development of Embodiment: Record of Music (Yueji)
7.1. Mencius
7.2. Xunzi
7.3. Record of Music
7.4. Emotions
7.5. Return to One's Body: Individual Transformation of Emotions
7.6.Social Embeddedness: Collective Transformation of Emotions
7.7.Ontology of Energy and Veins
7.8.Self-cultivation According to Energy and Veins
7.9.Enacted Knowledge
7.10. Music and Rituals: integration and differentiation
7.11. Free Space
7.12. Simplicity and Ease
7.13. Cosmic Purport
7.14. Conclusion
8. A Daoist Development of Embodiment: Zhuangzi
8.1. Introduction
8.2. A "knack"
8.3. Stages of Practice
8.4. Danger of Mechanical Mind in Extended Cognition
8.5. Other-relation
8.6. Transformation
8.7. Sitting and Forgetting
8.8. Free Roaming
8.9. Knowing with Non-knowing
8.10. Zhuangzian Ideas as Reflection on a Skill
8.11. Zhuangzi and Decontextualization
8.12. Conclusion
9. Conclusion
Notes
References
Index
1. Introduction
1.1. Contextualizing and Decontextualizing Thought
1.2. Roots of Embodiment Theory (ET)
1.3. Chinese Traditions and ET
1.4. Content Summary
2. Embodiment
2.1. Tenets of Disembodiment
2.2. Embodiment
2.3. Embeddedness
2.4. Enactment
2.5. Extendedness
2.6. Affectivity
2.7. Emergence
2.8. Self-relation
2.9. Other-relation
2.10. Implicitness
2.11. Guidance by Example
2.12. Singularities and Intensities
2.13. Embodied Disembodiment
2.14. Meaning of Disembodiment
2.15. Conclusion
3. Background
3.1.Greek Socio-political Background
3.2.Chinese Socio-political Background
3.3. Ritual Background
3.4. Rituals as Contextualizing
3.5. Kurankos
3.6. Hasidic Traditions
3.7. Ritual Knowledge
3.8. Conclusion
4. Embodied Foundations: Confucius ??
4.1. Embodied
4.2. Singular and Ordinary
4.3. Embedded
4.4. Flexibility
4.5. Enacted
4.6. Extended
4.7. Other-relation
4.8. Emotive
4.9. Implicitness
4.10. Emergence
4.11. Ease and Joy
4.12. Self-cultivation
4.13. Conclusion
5. Mohist Disembodied Reaction: Mozi
5.1. Introduction
5.2. Disembodied Standards
5.3. Extension of Subjectivity: All-inclusive Care
5.4. Meritocracy
5.5. Explicitness
5.6. Conclusion
6. Legalist Disembodied Reaction: Han Feizi
6.1. Introduction
6.2. Laws
6.3. General and Explicit
6.4. Generality of Basic Preferences: Third-person View
6.5. Staying "cool"
6.6.New, Decontextualized Civic Morality
6.7. Objectivity, Quantity
6.8. Conclusion
7. A Confucian Development of Embodiment: Record of Music (Yueji)
7.1. Mencius
7.2. Xunzi
7.3. Record of Music
7.4. Emotions
7.5. Return to One's Body: Individual Transformation of Emotions
7.6.Social Embeddedness: Collective Transformation of Emotions
7.7.Ontology of Energy and Veins
7.8.Self-cultivation According to Energy and Veins
7.9.Enacted Knowledge
7.10. Music and Rituals: integration and differentiation
7.11. Free Space
7.12. Simplicity and Ease
7.13. Cosmic Purport
7.14. Conclusion
8. A Daoist Development of Embodiment: Zhuangzi
8.1. Introduction
8.2. A "knack"
8.3. Stages of Practice
8.4. Danger of Mechanical Mind in Extended Cognition
8.5. Other-relation
8.6. Transformation
8.7. Sitting and Forgetting
8.8. Free Roaming
8.9. Knowing with Non-knowing
8.10. Zhuangzian Ideas as Reflection on a Skill
8.11. Zhuangzi and Decontextualization
8.12. Conclusion
9. Conclusion
Notes
References
Index
Este título pertence ao(s) assunto(s) indicados(s). Para ver outros títulos clique no assunto desejado.
