By McCarthy, Erin; Watsuji, Tetsurō; Watsuji, Tetsurō
Whereas the physique has been mostly ignored in a lot of conventional Western philosophy, there's a wealthy culture of eastern philosophy within which this isn't the case. Ethics Embodied explains how eastern philosophy contains the physique as a vital part of selfhood and ethics and exhibits the way it presents another and problem to the conventional Western philosophical view of self and ethics. via a comparative feminist process, the booklet articulates the notable similarities that exist among convinced strands of jap philosophy and feminist philosophy pertaining to selfhood, ethics and the physique. regardless of the similarities, McCarthy argues that there are major ameliorations among those philosophies and that every finds very important boundaries of the opposite. therefore, the e-book urges a view of moral embodied selfhood that is going past the place each one of those perspectives leaves us while thought of in isolation.
With willing research and confident comparability, this publication could be obtainable for college kids and students accustomed to the Western philosophical culture, whereas nonetheless including a extra worldwide point of view
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Additional resources for Ethics embodied : rethinking selfhood through continental, Japanese, and feminist philosophies
64 Referring to Husserl’s concept of self in Ideas II, James Drummond observes: The individual, personal being, is constituted in those dependencies on intersubjective experiential life which involve communicative experience, for it is in those acts that the individual sets himself or herself off against those other subjects, all of whom together form a social association. 65 In contradistinction to Heidegger’s philosophy, Husserl does not think that the individual being is lost in its relation with others; rather, Husserl recognizes the interconnectedness of self and other and the world they create together.
See Watsuji, Ethics, chapter 6. 15. Watsuji, Ethics, 117. 16. LaFleur, “Buddhist Emptiness,” 244. Toward a New Ethical Framework O 31 17. Robert E. Carter, “Interpretive Essay: Strands of Influence,” in Watsuji Tetsuro–’s Rinrigaku: Ethics in Japan. Trans. Yamamoto Seisaku and Robert E. Carter, 350. Albany: SUNY Press, 1996. 18. Kasulis, Intimacy, 58. 19. Watsuji, Ethics, 117. 20. Watsuji, Ethics, 117. 21. Watsuji, Ethics, 101. 22. 3 (July 1981): 283–284. 23. Kasulis, Zen Action/Zen Person (Honolulu: University of Hawaii Press, 1981), 24.
Recall, 22 O Chapter Two however, that Heidegger wants to maintain that primordially, as authentic, Da-sein does genuinely understand others. Only as authentic, then, can this being-with be genuine, originary and radical. The problem in understanding what authentic being-with-others means arises due to the stress Heidegger places on the solitary nature of authentic Da-sein. Authenticity as authentic being-toward-death remains for the most part utterly non-relational and Da-sein’s ownmost possibility, and clearly a concept grounded in the temporal rather than the spatial: Being toward it discloses to Da-sein its ownmost potentiality-of-being in which it is concerned about the being of Da-sein absolutely.
Ethics embodied : rethinking selfhood through continental, Japanese, and feminist philosophies by McCarthy, Erin; Watsuji, Tetsurō; Watsuji, Tetsurō