This gendered character of knowing is extremely limiting and prescriptive, leading to toxic reproductions of gender-stereotypes and a narrow selection of ‘appropriate’ knowledge-practices....Show moreThis gendered character of knowing is extremely limiting and prescriptive, leading to toxic reproductions of gender-stereotypes and a narrow selection of ‘appropriate’ knowledge-practices. Additionally, it makes us all, men and women, miss out on certain paths to knowledge and leads to an imbalanced community of knowers, favoring the rational approach to research and associating kinds of intellectual work with men and marginalizing kinds of research and knowledge that are understood as ‘female’. Therefore, I believe, we are in need of a new framework of knowing that: a) does not ascribe gender to any way of knowing, b) does not propagate a male-female dichotomy and hierarchy, c) includes all genders in all operations and modes of knowledge and can be used by all genders and d) allows for non-toxic, fluid and free manifestations of gender based on epistemological practices. How can we construct such a new and non-gendered framework of knowledge? After explaining the problem and some core issues in the first chapter, the second chapter will introduce the relevant work done in the field of modern feminist epistemology. Its naturalized branch will especially help us construct a new knowledge-framework. In the third chapter, we will explain the Confucian concept of the ‘heart-mind’ and its relevance for this new framework of knowing, before fleshing out this framework in more detail in the final chapter. With a constructive comparative approach and a creative handling of the concepts we will ground our framework in naturalized feminist epistemology and employ the Confucian ‘heart-mind’ as a personal and practical locus of non-gendered knowing that addresses all the criteria (a-d) of our solution above.Show less
Research master thesis | Asian Studies (research) (MA)
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With the rapid proliferation of New Confucian studies since the mid 1980s, it has become an unquestioned dogma that one particular event at the beginning of 1958 marks a watershed in the movement’s...Show moreWith the rapid proliferation of New Confucian studies since the mid 1980s, it has become an unquestioned dogma that one particular event at the beginning of 1958 marks a watershed in the movement’s development. This event is the publication of the Manifesto that Mou Zongsan 牟宗三, Tang Junyi唐君毅, Xu Fuguan 徐復觀, and Zhang Junmai 张君劢 co-signed and published almost simultaneously in the two journals Minzhu pinglun民評論 (Democratic Tribune) and Zaisheng再生(National Renaissance) with the title “为中国文化敬告世界人士宣言─我们对中国学术研究及中国文化与世界文前途之共同认识” (Wei Zhongguo wenhua jinggao shijie renshi xuanyan –women dui Zhongguo xueshu yanjiu ji Zhongguo wenhua yu shijiewen qiantu zhi gongtong renshi; translated in English as “A Manifesto on the Reappraisal of Chinese Culture – our Joint Understanding of the Sinological Study relating to World Cultural Outlook.”). Its main purpose is to benefit Western intellectuals in 'aiding them to appreciate Chinese culture'. In order to do so, the authors employ a strategic terminology, which allows them to build a consistent cross-cultural dialogue between Western and Chinese philosophy by means of an unprecedented discourse on 'Chinese Rationalism' (中国心性之学 Zhongguo xinxing zhi xue). Interestingly, the latter is described by the authors as “the essence of Chinese Culture” and, beside its comparative value, it represents the most comprehensive configuration of Confucianism in the context of 20th century. Academic interest in Chinese Studies and Chinese Philosophy should take into account the articulation of Chinese Rationalism in the Manifesto of 1958 as representing a paradigm of post-comparative dialogue that exemplifies the underlying philosophical continuity beyond consistently different traditions of thought.Show less
Philosophers have long noted the striking similarities between the metaphysics in Hume's Treatise of Human Nature and certain aspects of Buddhist doctrine. More recently, Alison Gopnik (2009) has...Show morePhilosophers have long noted the striking similarities between the metaphysics in Hume's Treatise of Human Nature and certain aspects of Buddhist doctrine. More recently, Alison Gopnik (2009) has also claimed to have discovered a possible historical link between Hume and Buddhist thought. This study looks at both the philosophical parallels and the historical evidence, such as Gopnik's claims regarding Hume's interaction with the Jesuits of La Flèche, but also the influence of Pierre Bayle, as well as Hume's familiarity with Sextus Empiricus' Outlines of Pyrrhonism, a book from the 2nd century which may in turn have been influenced by early Buddhist ideas. Despite the significant philosophical parallels and the possibility of Buddhist influence on Hume, the study concludes that the evidence is too sparse, too weak, and too circumstantial to claim that Hume was influenced by Buddhism.Show less
