Davidson's Philosophy and Chinese Philosophy: Constructive by Professor Bo Mou

By Professor Bo Mou

This quantity investigates how, via severe engagement, the philosophy of Donald Davidson within the Western analytic culture and a few recommendations and strands in chinese language philosophy can together give a contribution to the typical philosophical company, and exhibits how such comparative technique of optimistic engagement is critical or maybe necessary typically philosophical inquiry. The anthology includes 12 formerly unpublished essays through specialists in appropriate parts of research, that are equipped into 5 components respectively on conceptual schemes and cross-cultural figuring out, the primary of charity, rationality and normativity, that means and interpretation, and fact problem and dao main issue. The anthology additionally contains the amount editor's subject matter creation on how the positive engagement of Davidson's philosophy and chinese language philosophy is feasible.

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Additional info for Davidson's Philosophy and Chinese Philosophy: Constructive Engagement (Philosophy of History and Culture)

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Davidson (1973), “Radical Interpretation”, in Davidson, op. cit. a theme introduction 29 The three essays in Part Three, “Meaning and Interpretation”, explore, directly or indirectly, various dimensions of Davidson’s approach to meaning and interpretation in view of Chinese linguistic practice and Chinese philosophy in various ways. In several publications, Davidson has argued that attributions of meaning to utterances have to be accompanied by attributions of belief to utterers. His view is entailed by a more general consideration of two senses of ‘meaning’, which are examined by A.

Through various examples, this essay criticizes tendencies to posit an essence of metaphor in certain discussions of metaphor in Chinese philosophy. Though Davidson’s approach to meaning is a semantic one, instead of a pragmatic one, this by no means implies that Davidson renders the literal meaning of a sentence simply or typically conventional. Rather, as highlighted in “A Nice Derangement of Epitaphs”,24 Davidson’s point is this: for an adequate interpretation to occur, it is not simply to accept a conventional understanding of the speaker’s words; one must also understand what the speaker means by the words on that occasion; that is, interpretation is theoretically ad hoc.

How is relativism related to the notion of conceptual schemes and the dualism between scheme and content? What are the due implications of Davidson’s point here towards comparative philosophy? Can Davidson’s resources alone be sufficient for developing a sound foundation for a creative comparative philosophy which lies at the core of an emerging global philosophy? These questions will be examined in Part One of the volume, “Conceptual Schemes, Relativism, and Cross-Cultural Understanding”, which consists of three essays.

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