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familiar and paradigmatic example of gongfu, its core meaning is the art of life in general, including efforts, methods, and cultivated and embodied methods of living well. Ni makes the case that instead of taking the human subject for granted as rational choice makers, gongfu takes ethics as mainly a
, and how death will deprive us of such values.12 This might very well be true and it may function to motivate a sense of seriousness about using one’s time and resources well, but what is understood here is not death itself but the loss of life. Such a claim also supposes that the condition of death
. (Ly 20-3) One can see that these admonishments are within the capacity of any individual to incorporate in his social practice and to live up to as a motto of life. After continued practice it can become a habit and style of conduct which would establish both the social credibility and the moral
one detests from the above does not apply to the below, and what one detests from right equally does not apply to what comes from left. In ordering one’s life in this manner there is no problem of living a truthful, robust and yet fulfilling life. It is clear that Kant has started with a moral
role of planning and collaborating that would con- tribute to trust and consolidated social living. Hence, its setup as an institution expresses a care and concern for social existence and the importance of one’s individual life activities. So the institutional intention is for a lender to lend with a
himself but also for others.6 Let us turn to the second assumption: that Mencius not only has a certain conception of, but also gives reasons for living, the moral way of life. The worry with this assumption may stem from the thought that Mencius’ primary concern is with motivating people t o live
work with indexes and lists of figures and images for easy access and use. As a guide for life and living, it may be read as a manual of self-cultivation. As a cross-cultural study, it embraces the cultures of both the East and West, covering Eastern schools of thought like Confucianism, Taoism
on Sympathetic Concern
sense of being strong preferences for keeping or preserving one’s life. However, this is to read the 80 justin tiwald relevant character too narrowly. The better answer is that love of life entails a broad array of goods and interests that attach to us by virtue of being living, organic creatures. Dai
-Western” sources, emphasized the unique personal adaptation to and configuration of natural and social- historical forces in the living and cultivation (Bildung) of a concrete individual life. In this immanent and personalistic species of life- philosophy (Lebensphilosophie), the conception of life encompasses
knowing as a life philosophy and wisdom through a focused analysis of the Chinese idiom nande hutu 難得糊塗 as it evolves in a wide range of local discourses that are subject to the changes brought by modernisation and growth. The book opens with an explanation of the Chinese art of not knowing and the