R.A.H. King – författare

The roots of evil are often held to be Biblical, but philosophers in ancient China and Greece were thoroughly conversant with both the phenomena and the languages of evil. This volume provides a comparative examination of patterns of evil in ancient Chinese and Greek philosophy.With no genealogical connections to rely on, the comparativist must establish a framework to connect these traditions. This volume utilizes the notion of "patterns" to address worries of methodological and ethical incommensurability, and to show what this means for the practice of comparative philosophy. In the case of evil, this methodology requires diving deep into the linguistic and political murk where evil lurks, with its deep roots in human dispositions for experience and action. The nine chapters are arranged in two parts. Those of Part I are written by scholars with a strong background in comparative philosophy and offer a substantial analysis of how both traditions respond to a specific aspect of the phenomenology of evil. Those of Part II are “twinned” chapters, that is, chapters that discuss similar topics in close dialogue with one another, but each does it from within either of these traditions. The volume is concluded with a reflection on the varieties of comparative strategies employed in the nine chapters.Patterns of Evil in Ancient Chinese and Greek Philosophy will appeal to scholars and graduate students interested in comparative philosophy, ancient Greek philosophy, early Chinese philosophy, and the problem of evil quite generally.

The roots of evil are often held to be Biblical, but philosophers in ancient China and Greece were thoroughly conversant with both the phenomena and the languages of evil. This volume provides a comparative examination of patterns of evil in ancient Chinese and Greek philosophy.With no genealogical connections to rely on, the comparativist must establish a framework to connect these traditions. This volume utilizes the notion of "e;patterns"e; to address worries of methodological and ethical incommensurability, and to show what this means for the practice of comparative philosophy. In the case of evil, this methodology requires diving deep into the linguistic and political murk where evil lurks, with its deep roots in human dispositions for experience and action. The nine chapters are arranged in two parts. Those of Part I are written by scholars with a strong background in comparative philosophy and offer a substantial analysis of how both traditions respond to a specific aspect of the phenomenology of evil. Those of Part II are "e;twinned"e; chapters, that is, chapters that discuss similar topics in close dialogue with one another, but each does it from within either of these traditions. The volume is concluded with a reflection on the varieties of comparative strategies employed in the nine chapters.Patterns of Evil in Ancient Chinese and Greek Philosophy will appeal to scholars and graduate students interested in comparative philosophy, ancient Greek philosophy, early Chinese philosophy, and the problem of evil quite generally.

The roots of evil are often held to be Biblical, but philosophers in ancient China and Greece were thoroughly conversant with both the phenomena and the languages of evil. This volume provides a comparative examination of patterns of evil in ancient Chinese and Greek philosophy.With no genealogical connections to rely on, the comparativist must establish a framework to connect these traditions. This volume utilizes the notion of "e;patterns"e; to address worries of methodological and ethical incommensurability, and to show what this means for the practice of comparative philosophy. In the case of evil, this methodology requires diving deep into the linguistic and political murk where evil lurks, with its deep roots in human dispositions for experience and action. The nine chapters are arranged in two parts. Those of Part I are written by scholars with a strong background in comparative philosophy and offer a substantial analysis of how both traditions respond to a specific aspect of the phenomenology of evil. Those of Part II are "e;twinned"e; chapters, that is, chapters that discuss similar topics in close dialogue with one another, but each does it from within either of these traditions. The volume is concluded with a reflection on the varieties of comparative strategies employed in the nine chapters.Patterns of Evil in Ancient Chinese and Greek Philosophy will appeal to scholars and graduate students interested in comparative philosophy, ancient Greek philosophy, early Chinese philosophy, and the problem of evil quite generally.

Chinese and Greek ethics remain influential in modern philosophy, yet it is unclear how they can be compared to one another. This volume, following its predecssor 'How should one live?' (DeGruyter 2011), is a contribution to comparative ethics, loosely centered on the concepts of life and the good life. Methods of comparing ethics are treated in three introductory chapters (R.A.H.King, Ralph Weber, G.E.R. Lloyd), followed by chapters on core issues in each of the traditions: human nature (David Wong, Guo Yi), ghosts (Paul Goldin),  happiness (Christoph Harbsmeier), pleasure (Michael Nylan), qi (Elisabeth Hsu & Zhang Ruqing), cosmic life and individual life (Dennis Schilling), the concept of mind (William Charlton), knowledge and happiness (Jörg Hardy), filial piety (Richard Stalley), the soul (Hua-kuei Ho), and deliberation (Thomas Buchheim). The volume closes with three essays in comparison - Mencius and the Stoics (R.A.H. King), equanimity (Lee Yearley), autonomy and the good life (Lisa Raphals). An index locorum each for Chinese and Greco-Roman authors, and a  general index complete the volume.

Chinese and Greek ethics remain influential in modern philosophy, yet it is unclear how they can be compared to one another. This volume, following its predecssor ''How should one live?'' (DeGruyter 2011), is a contribution to comparative ethics, loosely centered on the concepts of life and the good life. Methods of comparing ethics are treated in three introductory chapters (R.A.H.King, Ralph Weber, G.E.R. Lloyd), followed by chapters on core issues in each of the traditions: human nature (David Wong, Guo Yi), ghosts (Paul Goldin), happiness (Christoph Harbsmeier), pleasure (Michael Nylan), qi (Elisabeth Hsu & Zhang Ruqing), cosmic life and individual life (Dennis Schilling), the concept of mind (William Charlton), knowledge and happiness (Jörg Hardy), filial piety (Richard Stalley), the soul (Hua-kuei Ho), and deliberation (Thomas Buchheim). The volume closes with three essays in comparison - Mencius and the Stoics (R.A.H. King), equanimity (Lee Yearley), autonomy and the good life (Lisa Raphals). An index locorum each for Chinese and Greco-Roman authors, and a general index complete the volume.