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<jats:p>The significance of forgetting in the Zhuangzi and its methodological significance for living a good life in particular has long been recognized by Zhuangzian scholars. However, with regard to what is really meant by forgetting, scholars are still far from reaching some clear consensus. Thus, with the aim of clarifying what is meant by forgetting in the Zhuangzi, I propose a wholistic understanding of forgetting in terms of the Zhuangzian conception of human self-cultivation. On the one hand, it involves an analysis of how forgetting is used negatively in the Zhuangzi to characterize and explain human fallenness. On the other hand, it also entails a careful analysis of all positive uses of forgetting in the text to mean our elimination of chengxin, orientation to the Dao, and fitness with all things in harmony.</jats:p>
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In the hype of multi-/inter-disciplinarity, is the voi-ce or voices of theistic religions and the attendant philosophical moral awareness (etymologically bet-ter rendered as conscientização in Portuguese) still meant to be heard? Can classical tales of saints and sinners remain part of the canon of public literacy? How existential is the threat of “organised religions” or otherwise established ecclesiastical structures posed to society when they are accused of attempting to fight proxy crusades against humanitarian enlightenment under the guise of religious literature? Are tenets pro-pounded by scholars like Gavin D’Costa in Theology and the Public Square (2005) to be politely bracketed when discussing perennial values? Values that respon-sible media strive to propagate, particularly the value of human dignity eulogised by the life exemplars of great figures in times of existential crises of whatever magnitude. With these questions in mind, this article will hearken back to the stories of two “grandees” in the Roman Catholic tradition who left their marks on the pages of the development of modern English and Chinese literacy. Newman’s Apologia pro vita sua(1865) is just but one of the tactical devises for his defense of creedal integrity, while Ma Xiangbo engaged in catholicising the Chinese national ethos through educational literacy for close to half a century. We shall phenomenologically draw inspirations from their parallel vision and experience on what lends power to the medium of words and deeds in shaping informed public conscience in regard to the core values of truth, good, and beauty.
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<jats:title>Abstract</jats:title><jats:p>Speaking truth ought to be normative in churches, and yet when it does, the foundations and structures of power are often shaken to the core. This paper explores the issues of identity and integrity in ecclesiology and is concerned with the ethical paradigms and moral frameworks that need to be in place if churches are to be places where honesty and truthfulness can be normative. Churches often fail as institutions because they presume they can conduct their affairs as organizations might. Churches become anger-averse, resisting the voices and experiences of victims, in order that the flow of power and its structures are unimpeded. At that point, churches become inherently committed to re-abusing victims and are unable to hear their pain and protests, which only leads to the perpetration of further abuse.</jats:p>
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Abstract The Jesuit missionary Matteo Ricci's teaching on the goodness of human nature in The True Meaning of the Lord of Heaven represents the fruit of the first encounter between Catholicism and Confucianism. This article will consider the Thomistic and neo‐Confucian sources in Ricci's enunciation of the Catholic doctrine on the goodness of human nature in this Chinese catechism. It will illustrate that Ricci developed his teaching, which is fundamentally Thomistic, with the help of terminology borrowed from the Chinese philosophical tradition. His distinction between the good of nature and the good of virtue leads to prioritising the cultivation of human nature. Ricci's teaching reflects the early modern Jesuits’ appreciation of human freedom. It also displays a Catholic reaction to the sixteenth‐century neo‐Confucian intellectual trend that ignored the importance of moral cultivation.
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In this essay, we put forth a novel solution to Plantinga’s Evolutionary Argument Against Naturalism, utilizing recent work done by Duncan Pritchard on radical skepticism. Key to the success of Plantinga’s argument is the doubting of the reliability of one’s cognitive faculties. We argue (viz. Pritchard and Wittgenstein) that the reliability of one’s cognitive faculties constitutes a hinge commitment, thus is exempt from rational evaluation. In turn, the naturalist who endorses hinge epistemology can deny the key premise in Plantinga’s argument and avoid the dilemma posed on belief in the conjunction of naturalism and evolution.
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