Did Philosophers Have to Become Fixated on Truth?

Jullien, François; Lloyd, Janet

doi:10.1086/341235

Cited by 26 publications

(7 citation statements)

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“…In Julliene (Jullien, 2002) the Western concept of 'category' is contrasted with the Chinese use of pairs of items that form a 'tension'. In this view, reality is not composed of metaphysical object-concepts, but rather of physical events.…”

Section: Quasi-universal Shared Language: Image Schema and Xiangmentioning

confidence: 99%

Toward an information theoretic ontology of risk, resilience and sustainability and a blueprint for education - part II

Nielsen

Faber

2021

Sustainable and Resilient Infrastructure

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The concept of risk as the theoretical and methodological basis forinformation-consistent ranking of decision alternatives is centralto safe, sustainable and resilient societal developments. However, due to significant disparities in the understanding of the concept ofrisk in academia, and in its application in governance and industry,we argue that a new paradigm for risk must be established. In asequence of three papers (Part I, Part II and Part III) we take upthis challenge, with the leading objective of providing a coherentfoundation for the further development and transfer of the generalbody of knowledge relevant to governance of risk, resilience and sustainability -through research and education. Part II (the presentpaper) provides a logic for the structuring of the knowledge domainin terms of a domain ontology of the concepts relevant for anintegrated science of risk, resilience and sustainability.

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Section: Quasi-universal Shared Language: Image Schema and Xiangmentioning

confidence: 99%

Toward an information theoretic ontology of risk, resilience and sustainability and a blueprint for education - part II

Nielsen

Faber

2021

Sustainable and Resilient Infrastructure

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“…It would be perfectly all right for Jullien to use China as the “outside” ( dehors ) for a European to embark on his journey to experience the alterity and find his own self inside, but the dichotomies created in such an exotic Bildungsroman are not the reality of the foreign other, only the imaginary reverse image of an equally imaginary image of the European self, while the generalizations and oppositions drawn in that imaginary journey are quite astonishing. Jullien claims, for example, that for the Greeks, the concept of truth was linked to the concept of being, but the Chinese “did not conceive of the existential sense of being (the verb to be , in that sense, does not even exist in classical Chinese).” Therefore, in China, says Jullien (2002: 810), there was “no concept of truth”. If there was wisdom in ancient China, he admits, the idea of “way” in the West leads to truth or a transcendental origin, while in China, “the way recommended by wisdom leads to nothing.…”

Section: A Plea For Cosmopolitan Comparativismmentioning

confidence: 99%

Cosmopolitanism and Global Ethics

Longxi

2017

Diogenes (Engl. ed.)

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Embracing all humanity as one’s own is the core of the modern idea of cosmopolitanism, but the present time with rising tribalism, populism, racism, and narrow-minded nationalism is not propitious for cosmopolitanism. At a time like this, the cosmopolitan effort to see cultures and peoples as close to one another rather than absolutely different becomes all the more important. The comparative study of different cultures and literatures may promote a cosmopolitan stance, and from a comparative perspective, we may draw some ideas from the ancient Chinese philosopher Mencius for a theory of global ethics. *

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“…It was a brilliant and arresting article by Francois Jullien (2002), "Did Philosophers Have to Become Fixated on Truth?" that first alerted me to the possible contingency of truth as the goal of cognition.…”

Section: Strategy 3: Ethical Coordinates For More-than-human Community Economiesmentioning

confidence: 99%

Manifesto for Living in the Anthropocene

Gibson¹,

Rose²,

Fincher³

2015

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This work carries a Creative Commons BY-NC-SA 4.0 International license, which means that you are free to copy and redistribute the material in any medium or format, and you may also remix, transform and build upon the material, as long as you clearly attribute the work to the authors (but not in a way that suggests the authors or punctum endorses you and your work), you do not use this work for commercial gain in any form whatsoever, and that for any remixing and transformation, you distribute your "build" under the same license. happening in the world. As participants in a changing world, we advocate-• Developing new languages for our changing world; • Stepping into the unknown; • Making risky attachments; and • Joining and supporting concerned others.

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Did Philosophers Have to Become Fixated on Truth?

Cited by 26 publications

References 0 publications

Toward an information theoretic ontology of risk, resilience and sustainability and a blueprint for education - part II

Toward an information theoretic ontology of risk, resilience and sustainability and a blueprint for education - part II

Cosmopolitanism and Global Ethics

Manifesto for Living in the Anthropocene

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