A Comparison of Classic And Contemporary Philosophers
A Comparison of Classic and Contemporary Philosophers Essay
While Hypatia is celebrated as a martyr and victim of Christian fanaticism by Edward Gibbon and modern feminists, and a feminist philosophy journal is named after her, she had, as a Neoplatonist, world denying sentiments that today would sound more religious and ascetic than otherwise: She remained a virgin, and when one of her students professed love for you, she showed him a menstrual rag and said, "You are in love with this, young man, not with the Beautiful," which in Platonism or Neoplatonism would mean the Form of Beauty [cf.
A Comparison of Classic and Contemporary Philosophers …
If we ask whether there was ever a ruler who surrendered power in order to cultivate his garden, the answer is not only "yes," but in the form of a Roman Emperor who surprisingly did not become a model for political philosophy in the 17th or 18th century.
Aug 25, 2006 · A Divide Between Ancient and Modern ..
Wong (2009) develops a metaethical theory drawing from contemporaryforms of philosophical naturalism, Hume, Mencius, and Xunzi. StephenAngle (2012) defines two kinds of comparative philosophy: (a) "rootedglobal philosophy" is working within a particular live philosophicaltradition in such a way as to be open to stimulus and insights fromother philosophical traditions, and (b) "Constructive engagement," onthe other hand, is an approach that is focused on the interaction ofstimulus and insights between two live philosophical traditions. Angleexemplifies the rooted approach by working within the neo-Confuciantradition and by being open to exchange with other philosophies,primarily within the American tradition. At the same time, hisposition as an American philosopher allows Angle to focus on mutuallyenriching interaction between American philosophy andneo-Confucianism. Joseph Chan is grounded both in Confucian ethicaland political thought, primarily classical, and in contemporaryAnglo-American political philosophy. He regards himself as a Confucianscholar in the sense of one who engages in the activity of makingsense of Confucian thought, and develops, revises, and improves it asa tradition. At the same time, his proposed improvements of thetradition are related to a broader argument that the modern languageof freedom, rights, and democracy should not and will not replace thetraditional language of virtue, responsibility, and benevolent care,but rather be enriched by it (2013). Hutton (2006), Sarkissian (2010)and Slingerland (2011) develop responses based on Confucian moralpsychology and virtue ethics to challenges mounted by Gilbert Harman(1998-99) and John Doris (2002) to the viability of virtue ethics (asconceived in the Western tradition). As mentioned above, Cline (2007,2013) argues that insights from the Analects and from Rawlscan be combined to produce a more plausible conception of how a senseof justice develops starting with the family. All this indicates thatthe balance of contribution from the Chinese tradition hasstrengthened considerably.