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Volumn 34, Issue 2, 2007, Pages 289-308

Emotions and perception of inner reality: Chinese and European

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EID: 61049475275     PISSN: 03018121     EISSN: 15406253     Source Type: Journal    
DOI: 10.1111/j.1540-6253.2007.00414.x     Document Type: Conference Paper
Times cited : (10)

References (71)
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    • Moral Emotions
    • For moral emotions, such as guilt, shame, embarrassment, awe, admiration, contempt, disgust, indignation, and gratitude, we intend them as those imply a reaction to a strong moral judgment. This category is the subject of many debates, as many emotions are both the object and the basis of moral appraisal. For a reflection on moral emotions, see Ronnie de Sousa, "Moral Emotions," Ethical Theory and Moral Practice 109-26, no. 4 (2001), http://www.chass.utoronto.ca/∼sousa/moralemotions.html
    • (2001) Ethical Theory and Moral Practice , Issue.4 , pp. 109-126
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    • Human Conscience and Responsibility in Ming-Qing China
    • trans. Mark Elvin
    • Paolo Santangelo, "Human Conscience and Responsibility in Ming-Qing China," trans. Mark Elvin, East Asian History 4 (1992): 31-80
    • (1992) East Asian History , vol.4 , pp. 31-80
    • Santangelo, P.1
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    • Cambridge, UK, and Paris: Cambridge University Press
    • Jacques Gernet emphasizes the different ideological assumptions in China and in the West for the concept of individual self-consciousness: "Not only was the substantial opposition between the soul and the body something quite unknown to the Chinese, all souls being, in their view, destined to be dissipated sooner or later, but so was the distinction, originally inseparable from it, between the sensible and the rational. The Chinese had never believed in the existence of a sovereign and independent faculty of reason in man. The concept of a soul endowed with reason and capable of acting freely for good or for evil, which is so fundamental to Christianity, was alien to them. They, on the contrary, associated the mind and the feelings, the heart and reason to the single concept of xin. " See Jacques Gernet, China and the Christian Impact. A Conflict of Cultures (Cambridge, UK, and Paris: Cambridge University Press, 1985), 147
    • (1985) China and the Christian Impact. A Conflict of Cultures , pp. 147
    • Gernet, J.1
  • 9
    • 80054604606 scopus 로고    scopus 로고
    • The contemptus mundi, contempt of the world, means to have disdain for the human world, the kingdom of devil, in all its vanity, as it is separated from God. According to Christian concept of the original sin, only the Divina Omnipotentia, the absolute power of God, can free the massa damnata, damned masses, from sin and the metaphysical corruption of human beings by the divine offer of salvation and mercy
    • The contemptus mundi, "contempt of the world," means to have disdain for the human world, the kingdom of devil, in all its vanity, as it is separated from God. According to Christian concept of the original sin, only the Divina Omnipotentia, "the absolute power of God," can free the massa damnata, "damned masses," from sin and the metaphysical corruption of human beings by the divine offer of salvation and mercy
  • 10
    • 61049530235 scopus 로고    scopus 로고
    • This is shown by the scandalized comments of the Jesuit Matteo Ricci quoted above
    • This is shown by the scandalized comments of the Jesuit Matteo Ricci quoted above
  • 15
    • 80054602248 scopus 로고    scopus 로고
    • The Sublime and the Thought of Art
    • ed. Anna-Teresa Tymieniecka Dordrecht-Boston-London: Kluwer Academic Publishers
    • On pseudo-Longinus' notion of "pathos," see Osvaldo Rossi, "The Sublime and the Thought of Art," in The Poetry of Life in Literature, Analecta Husserliana, ed. Anna-Teresa Tymieniecka (Dordrecht-Boston-London: Kluwer Academic Publishers, 2000), 49:214
    • (2000) The Poetry of Life in Literature, Analecta Husserliana , vol.49 , pp. 214
    • Rossi, O.1
  • 16
    • 84870091900 scopus 로고
    • Paris: Éd. l'Harmattan, 85, 103-6, 260
    • On the psychosomatic unity of the Chinese, see the recent book by the French psychiatrist Pierre Bugard, Essai de psychologie chinoise. Petit chronique sur bambou (Paris: Éd. l'Harmattan, 1992), 26, 33-34, 85, 103-6, 260
    • (1992) Essai de Psychologie Chinoise. Petit Chronique sur Bamboo , vol.26 , pp. 33-34
    • Bugard, P.1
  • 17
    • 0001797045 scopus 로고
    • Traditional Chinese Medical Beliefs and Their Relevance for Mental Illness and Psychiatry
    • ed. Arthur Kleinman and Tsung-Yi Lin Dordrecht, The Netherlands: D. Reidel Publishing
    • Keh-ming Lin, "Traditional Chinese Medical Beliefs and Their Relevance for Mental Illness and Psychiatry," in Normal and Abnormal Behavior in Chinese Culture, ed. Arthur Kleinman and Lin Tsung-Yi (Dordrecht, The Netherlands: D. Reidel Publishing, 1981), 95-111
    • (1981) Normal and Abnormal Behavior in Chinese Culture , pp. 95-111
    • Lin, K.-M.1
  • 18
    • 0001797045 scopus 로고
    • Overview of Mental Disorders in Chinese Culturism
    • ed. Arthur Kleinman and Tsung-Yi Lin Dordrecht, The Netherlands: D. Reidel Publishing
    • Also see Keh-ming Lin, Arthur Kleinman, and Tsung-yi Lin, "Overview of Mental Disorders in Chinese Culturism," in Normal and Abnormal Behavior in Chinese Culture, ed. Arthur Kleinman and Lin Tsung-Yi (Dordrecht, The Netherlands: D. Reidel Publishing, 1981), 237-72
    • (1981) Normal and Abnormal Behavior in Chinese Culture , pp. 237-272
    • Lin, K.-M.1    Kleinman, A.2    Lin, T.-Y.3
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    • Introduction. Individualism and Holism: Studies in Confucian and Taoist Values
    • ed. Donald Munro Ann Arbor: University of Michigan Press
    • On the concept of holism, see Donald Munro, "Introduction. Individualism and Holism: Studies in Confucian and Taoist Values," in Individualism and Holism: Studies in Confucian and Taoist Values, ed. Donald Munro (Ann Arbor: University of Michigan Press, 1985), 1-30
    • (1985) Individualism and Holism: Studies in Confucian and Taoist Values , pp. 1-30
    • Munro, D.1
  • 22
    • 80054608480 scopus 로고    scopus 로고
    • Remedium concupiscentiae, literally remedy for concupiscence or lust, was a justification of marriage against the ascetic tendencies, as a result of the compromise between those who considered it as a lesser good than celibacy, and those who considered it as a lesser evil than being profligate: in the second and third centuries AD not only Gnostic writers, but also many Christian authors shared the view that human sexuality was deficient and that the highest standards were that of celibacy, singleness, or even continence in marriage
    • Remedium concupiscentiae, literally "remedy for concupiscence or lust," was a justification of marriage against the ascetic tendencies, as a result of the compromise between those who considered it as a lesser good than celibacy, and those who considered it as a lesser evil than being profligate: in the second and third centuries AD not only Gnostic writers, but also many Christian authors shared the view that human sexuality was deficient and that the highest standards were that of celibacy, singleness, or even continence in marriage
  • 23
    • 80054617114 scopus 로고    scopus 로고
    • The word Sacramentum (Latin, making sacred) was used in Roman law and later became an oath of allegiance that soldiers swore by in a sacred place. Among Christians, sacraments are said to derive from practices instituted by Jesus, and are considered a visible sign of the invisible Divine Grace. Among the seven sacraments, matrimony is considered a way to convey grace as it allows sexual desire to be transformed by grace and directed by reason to the service of conjugal love itself. In Catholicism this sacrament is among three people: God, the man, and the woman, and the bride and groom administer the sacrament to each other; the priest or deacon who witnesses the marriage is not the minister of the sacrament, he is merely a witness representing the Church
    • The word Sacramentum (Latin, "making sacred") was used in Roman law and later became an oath of allegiance that soldiers swore by in a sacred place. Among Christians, "sacraments" are said to derive from practices instituted by Jesus, and are considered a visible sign of the invisible Divine Grace. Among the seven sacraments, matrimony is considered a way to convey grace as it allows sexual desire to be transformed by grace and directed by reason to the service of conjugal love itself. In Catholicism this sacrament is among three people: God, the man, and the woman, and the bride and groom administer the sacrament to each other; the priest or deacon who witnesses the marriage is not the minister of the sacrament, he is merely a witness representing the Church
  • 24
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    • Contemporary Chinese Culture: Structure and Emotionality
    • Lung-kee Sun (Sun Longji), "Contemporary Chinese Culture: Structure and Emotionality," The Australian Journal of Chinese Affairs 26 (1991): 1-41
    • (1991) The Australian Journal of Chinese Affairs , vol.26 , pp. 1-41
    • Sun, L.-K.1
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    • Xi'an: Huayue Wenyi, 1988 and Hong Kong: Yishan
    • Sun Longji, Zhongguo Wenhua de Shenceng Jiegou (Xi'an: Huayue Wenyi, 1988 and Hong Kong: Yishan 1983), 10
    • (1983) Zhongguo Wenhua de Shenceng Jiegou , pp. 10
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  • 26
    • 80054604495 scopus 로고    scopus 로고
    • also the sentence in Rutin Waishi, 14:183: Guyu shuo xiucai renqing zhi ban zhang (the relationship with a bachelor of arts is worth a half-sheet of paper), where the meaning of renqing is far from human sentiments
    • See also the sentence in Rutin Waishi, 14:183: Guyu shuo "xiucai renqing zhi ban zhang (the relationship with a bachelor of arts is worth a half-sheet of paper)," where the meaning of renqing is far from human sentiments
  • 27
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    • On the Origin of Ren Qing, Human Sentiment, as Chinese Judicial Norm
    • On the use and implications of this term in the legal field, see Haruhito Sadate, "On the Origin of Ren Qing, Human Sentiment, as Chinese Judicial Norm," Legal History Review 45 (1995): 73-106
    • (1995) Legal History Review , vol.45 , pp. 73-106
    • Sadate, H.1
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    • at, (from Wen Shi Zhe, March 2001), at http://www.lunwen88.cn/home/whllw/ 200607/ 3780.html (2006-7-28)
    • See the well-known passage in Mencius starting with "ceyinzhixin, ren jie you zhi, . . ." In Zhu Xi's interpretation, thus, all the four seeds are [moral] sentiments (siduan jie qing). However, Wang Fuzhi distinguishes the moral from psychological-hedonic sphere, the four seeds, siduan-that are virtues and thus belong to human nature-from passions, qiqing, and criticizes Zhu Xi for confusing human nature with passions: "yi xing wei qing, yi qing zhi xing" (See for instance Guo Qiyong, "Zhu Xi yu Wang Fuzhi de Xing-Qing Lun zhi Bijiao," at http://scholar.ilib.cn/A- wsz200103013.html (from Wen Shi Zhe, March 2001), at http://www.lunwen88.cn/ home/whllw/200607/ 3780.html (2006-7-28)
    • Zhu Xi Yu Wang Fuzhi de Xing-Qing Lun Zhi Bijiao
    • Qiyong, G.1
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    • (from 5319 to 5319-6.html) at, (2006-12-11)
    • See also six pages (from 5319 to 5319-6.html) at http:// www.lwzn.cn/Article/wenhua/chuantongwenhua/200612/5319.html (2006-12-11)
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    • New York: State University of New York Press
    • Tu Wei-ming shows how Confucian ritualization, based on universal moral feelings, although apparently opposed to Daoist "spontaneity" and Buddhist enlightenment, shares with them a similar process of transformation of inner potentialities through the experiences of ordinary human existence. See Confucian Thought: Selfhood as Creative Transformation (New York: State University of New York Press, 1985), 22-25
    • (1985) Confucian Thought: Selfhood As Creative Transformation , pp. 22-25
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    • The Concept of 'Pao' as a Basis for Social Relations in China
    • ed. John Fairbank Chicago: University of Chicago Press
    • Cf. Lien-sheng Yang (Yang Liansheng), "The Concept of 'Pao' as a Basis for Social Relations in China," in Chinese Thought and Institutions, ed. John Fairbank (Chicago: University of Chicago Press, 1957), 291-97, 302-9
    • (1957) Chinese Thought and Institutions , vol.291 , Issue.97 , pp. 302-309
    • Yang, L.-S.1
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    • Hong Kong: Zhongwen Daxue Chubanshe
    • Also see his Zhongguo Wenhua zhong Bāo, Bǎo, Bào zhi Yiyi (Hong Kong: Zhongwen Daxue Chubanshe, 1987), 5-7, 21
    • (1987) Zhong Bāo, Bǎo, Bào Zhi Yiyi , vol.5-7 , pp. 21
    • Wenhua, Z.1
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    • Renji Guanxi Zhong Renqing zhi Fenxi
    • Hong Kong: Zhongwen Daxue Chubanshe
    • Jin Yaoji, "Renji Guanxi Zhong Renqing zhi Fenxi," in Zhongguo Wenhua zhong Bāo, Bǎo, Bào zhi Yiyi (Hong Kong: Zhongwen Daxue Chubanshe, 1987), 75-104
    • (1987) Zhongguo Wenhua Zhong Bāo, Bǎo, Bào Zhi Yiyi , pp. 75-104
    • Yaoji, J.1
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    • Taibei: Taiwan Kaiming, which has entered into current usage, and that can be rendered as There is no fairness without reciprocity (Wang er bu lai, fei li ye; Lai er bu wang, yi fei li ye.)
    • Paradigmatic on this topic is the following assertion taken from the Liji (Quli 7) in Duan Ju, Shisan jing jingwen (Taibei: Taiwan Kaiming, 1984), which has entered into current usage, and that can be rendered as "There is no fairness without reciprocity" (Wang er bu lai, fei li ye; Lai er bu wang, yi fei li ye.)
    • (1984) Shisan Jing Jingwen
    • Ju, D.1
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    • Destiny and Retribution in Late Imperial China
    • On the multifarious meanings of bao see the paragraph Bao as Gratitude and Resentment, Recompense and Revenge, in my article "Destiny and Retribution in Late Imperial China," East & West 42 (1992): 425-28
    • (1992) East & West , vol.42 , pp. 425-428
  • 37
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    • Huainanzi, repr. in Ershierzi (Shanghai: Shanghai Guji Chubanshe, 1986), 11:1254
    • Huainanzi, repr. in Ershierzi (Shanghai: Shanghai Guji Chubanshe, 1986), 11:1254
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    • Freedom and Moral Responsibility in Confucian Ethics
    • however, proposes natural tendency, given the descriptive rather than normative character of Chinese thought. In the course of the long evolution of li, influenced also by Buddhist debate, this term became one of the linchpins of Neo-Confucian doctrine and may be understood as the universal element present in every being
    • The character li is usually translated as "principle" and sometimes as "reason" or "norm." Chad Hansen, "Freedom and Moral Responsibility in Confucian Ethics," Philosophy East & West 22 (1972): 183, however, proposes "natural tendency," given the descriptive rather than normative character of Chinese thought. In the course of the long evolution of li, influenced also by Buddhist debate, this term became one of the linchpins of Neo-Confucian doctrine and may be understood as the universal element present in every being
    • (1972) Philosophy East & West , vol.22 , pp. 183
    • Hansen, C.1
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    • The Evolution of Neo-Confucian Concept of Li as Principle
    • Cf. Chan Wing-tsit, "The Evolution of Neo-Confucian Concept of Li as Principle," Tsing Hua Journal of Chinese Studies IV, no. 2 (1964): 123-49
    • (1964) Tsing Hua Journal of Chinese Studies , vol.4 , Issue.2 , pp. 123-149
    • Wing-Tsit, C.1
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    • The Concept of Li in Confucian Moral Theory
    • ed. Robert Allinson Hong Kong: Oxford University Press
    • Antonio S. Cua, "The Concept of Li in Confucian Moral Theory," in Understanding the Chinese Mind, ed. Robert Allinson (Hong Kong: Oxford University Press, 1989), 209-35
    • (1989) Understanding the Chinese Mind , pp. 209-235
    • Cua, A.S.1
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    • Inner Logic or Guiding Structure
    • used by, The University of Sydney East Asian Series, (Canberra: Wild Peony) , seem very appropriate to me
    • The terms "Inner Logic" or "Guiding Structure" used by Mark Elvin in Another History: Essays on China from a European Perspective, The University of Sydney East Asian Series, no. 10 (Canberra: Wild Peony 1996), 236, seem very appropriate to me
    • (1996) Mark Elvin in Another History: Essays on China from A European Perspective , Issue.10 , pp. 236
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    • Ch'i in Chinese Literary Theory
    • ed. Adele Austin Rickett (Princeton, NJ: Princeton University Press
    • For the term qi, see, besides Chan Wing-tsit's philosophical definition, D. Pollard's "Ch'i in Chinese Literary Theory," in Chinese Approaches to Literature from Confucius to Liang Ch 'i-ch 'ao, ed. Adele Austin Rickett (Princeton, NJ: Princeton University Press, 1978), 43-66
    • (1978) Chinese Approaches to Literature from Confucius to Liang Ch 'I-ch 'Ao , pp. 43-66
    • Pollard, D.1
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    • Beijing: Foreign Language Press, and New Haven, CT: Yale University Press
    • For the term xin, there are many studies. See, besides Chan Wing-tsit's philosophical definition, Zhang Dainian, Key Concepts in Chinese Philosophy (Beijing: Foreign Language Press, and New Haven, CT: Yale University Press, 2002), 391-409
    • (2002) Key Concepts in Chinese Philosophy , pp. 391-409
    • Dainian, Z.1
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    • An Early Qing Critique of the Philosophy of Mind-Heart (Xin): The Confucian Quest for Doctrinal Purity and the Doxic Role of Chan Buddhism
    • also see On-Cho Ng, "An Early Qing Critique of the Philosophy of Mind-Heart (Xin): The Confucian Quest for Doctrinal Purity and the Doxic Role of Chan Buddhism," Journal of Chinese Philosophy 26, no. 1 (1999), 89-120
    • (1999) Journal of Chinese Philosophy , vol.26 , Issue.1 , pp. 89-120
    • Ng, O.-C.1
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    • Du sishu daquan shuo, 5, Lunyu, Taibo 4:716
    • Du sishu daquan shuo, 5, Lunyu, Taibo 4:716
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    • The Social Functions of Emotions
    • ed. Rom Harré (Oxford: Blackwell
    • Cf. The definition of an "appropriate emotion" as one which is "warranted by the evoking object or situation," that is an emotion generated by true beliefs and/or accurate evaluations concerning the "evoking object." Cf. Claire Armon-Jones, "The Social Functions of Emotions," in The Social Construction of Emotions, ed. Rom Harré (Oxford: Blackwell, 1986), 67
    • (1986) The Social Construction of Emotions , pp. 67
    • Armon-Jones, C.1
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    • Xin as the Seat of the Emotions in Confucian Self-Cultivation
    • ed. Paolo Santangelo and Donatella Guida Leiden, The Netherlands: Brill
    • Andrew H. Plaks, "Xin as the Seat of the Emotions in Confucian Self-Cultivation," in Love, Hatred, and Other Passions. Questions and Themes on Emotions in Chinese Civilization, ed. Paolo Santangelo and Donatella Guida (Leiden, The Netherlands: Brill, 2006), 113-25
    • (2006) Love, Hatred, and Other Passions. Questions and Themes on Emotions in Chinese Civilization , pp. 113-125
    • Plaks, A.H.1
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    • Xingli Heyi
    • Beijing: Zhonghua Shuju
    • See Zhang Zai, "Xingli Heyi," in Zhang Zai Ji (Beijing: Zhonghua Shuju, 1978), 374
    • (1978) Zhang Zai Ji , pp. 374
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    • The Common Ground of Self-Cultivation in Classical Confucianism and Taoism
    • Cf. Roger T. Ames, "The Common Ground of Self-Cultivation in Classical Confucianism and Taoism," Tsing-hua hsüeh-pao (Qinghua xuebao) 17, nos. 1-2 (1985): 38-50
    • (1985) Tsing-hua Hsüeh-pao (Qinghua Xuebao) , vol.17 , Issue.1-2 , pp. 38-50
    • Ames, R.T.1
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    • A Neo-Confucian Debate in 16th Century Korea. Its Ethical and Social Implications
    • and Paolo Santangelo, "A Neo-Confucian Debate in 16th Century Korea. Its Ethical and Social Implications," T'oung Pao 76 (1990): 234-70
    • (1990) T'Oung Pao , vol.76 , pp. 234-270
    • Santangelo, P.1
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    • (Naikaku bunko) (Taipei: Shijie Shuju
    • For instance, the brotherly love in Gujin Xiaoshuo, ed. Tianxuzhai (Naikaku bunko) (Taipei: Shijie Shuju 1991), 10:391
    • (1991) The Brotherly Love in Gujin Xiaoshuo , vol.10 , pp. 391
    • Tianxuzhai1
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    • 6th ed. (London: Millar), which were based on approval or disapproval, and on empathy, instead of on personal interest
    • and repr. (Beijing: Renmin Wenxue Chubanshe, 1979), 10:146. By "moral emotions and sentiments" we mean here those affections which directly concern ethical evaluations, and not the moral sentiments in Adam Smith's The Theory of Moral Sentiments, 6th ed. (London: Millar, 1790), which were based on approval or disapproval, and on empathy, instead of on personal interest
    • (1790) The Theory of Moral Sentiments
    • Smith, A.1
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    • Chengdu: Zhonghua Shuju, When the five spirits are united, they cause joy to emanate from the heart; they cause pity to emanate from the lungs; they cause grief to emanate from the liver; they cause anxiety to emanate from the spleen; and they cause fears to emanate from the kidneys
    • For the effects of passions on the vital spirit and internal organs see the classics of Chinese medicine (Huangdi Neijing Suwen, and Huangdi Neijing Lingshu especially 11/39:918 and 2/8:1004) and the encyclopedia of the eighteenth centurv, Gujin Tushu Jicheng (1726) (Chengdu: Zhonghua Shuju, 1985), (44) 321: 54737-49. "When the five spirits are united, they cause joy to emanate from the heart; they cause pity to emanate from the lungs; they cause grief to emanate from the liver; they cause anxiety to emanate from the spleen; and they cause fears to emanate from the kidneys."
    • (1985) Jicheng (1726) , vol.44 , Issue.321 , pp. 54737-54349
    • Tushu, G.1
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    • In a certain measurement, the main character of Hongloumeng has a subversive role, because since his birth Baoyu is completely free from the categories of utility and necessity (without any innate capacity, he was unworthy of selection). Thus his desires are not justified by any practical, social, or vital requirements
    • Santangelo, Il "peccato," in Cina. In a certain measurement, the main character of Hongloumeng has a subversive role, because since his birth Baoyu is completely free from the categories of utility and necessity ("without any innate capacity, he was unworthy of selection"). Thus his desires are not justified by any practical, social, or vital requirements
    • Il Peccato, in Cina
    • Santangelo1
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    • Republic, Book. IV, 436a-441c, 442d-444a
    • Republic, Book. IV, 436a-441c, 442d-444a
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    • In the Republic (213d [Dialogues V, 62], 215e [65], 533d [322], 558d-559d [362-64], 400 [131]), in Symposium (XXVII-XXIX [Dialogues III, 56-61], especially 212e [60], 213d [62], 215e [65]), in Philebus (31b-32b [Dialogues II, 325-27], 46 [351-52], 50d [358], 54 [363-65]) and in Phaedo (60b [Dialogues I, 96-97], 64d-e [103], 67a [107], 81b [131], 82d-83c [133-34]), the value of intellectual activity of the philosopher is characterized by purity, stability, and truth, while the main motivations of most people's lives, that is, eating, drinking, sex, comfortable conditions, lack intrinsic value and are trivialities, as they have a mere "replenishment" function, relative to a contingent deficiency and anyway to a limitation. Also according to Plato a wise man must only eat enough to live, and must ascetically disdain the pleasures of the body, spending as little time as possible on bodily pursuits. In Phaedrus (244a [Dialogues III, 101], 246a [104]), by contrast, Plato seems to modify his attitude, although the condemnation of passion remains constant (sexual pleasure is allowed, providing that it does not damage self-control and intellectual quietness, as in 237d-e [92-93], 253e [115], 258 [122]), passion-driven madness (mania) is no longer contrasted with wisdom, but is appreciated in some cases for its guiding role toward good (with prophecy, poetry, and love). On the evolution of Plato's thought, cf. Nussbaum, Fragility of Goodness, 147-233
    • Fragility of Goodness , pp. 147-233
    • Nussbaum1
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    • New York: W. W. Norton, The horse provides the locomotive energy, and the rider has the prerogative of determining the goal and of guiding the movements of his powerful mount towards it, where the ego is the rider and the id the horse
    • It is worthy of note that the allegory has been used by Freud, New Introductory Lectures on Psycho-Analysis (New York: W. W. Norton, 1933), 108: "The horse provides the locomotive energy, and the rider has the prerogative of determining the goal and of guiding the movements of his powerful mount towards it," where the ego is the rider and the id the horse
    • (1933) New Introductory Lectures on Psycho-Analysis , pp. 108
    • Freud1
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    • Reason, Passion and the Will
    • Cf. also Ilham Dilman, "Reason, Passion and the Will," Philosophy 59, no. 228 (1984): 185-204
    • (1984) Philosophy , vol.59 , Issue.228 , pp. 185-204
    • Dilman, I.1
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    • London: Heinemann
    • See Lin Yutang, My Country and My People (London: Heinemann, 1936), 85-86, 107-8
    • (1936) My Country and My People , vol.85-86 , pp. 107-108
    • Lin, Y.1
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    • Evaluation of Emotions in European and Chinese Traditions: Differences and Analogies
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* 이 정보는 Elsevier사의 SCOPUS DB에서 KISTI가 분석하여 추출한 것입니다.