Dilip Loundo
Federal University of Juiz de Fora
Table 01: India, China and Modernity
Dilip Loundo
Federal University of Juiz de Fora
Dilip Loundo is a professor in the Department of Religious Studies at UFJF and Coordinator of the Center for Studies in Indian Religions and Philosophies (NERFI/CNPq). He holds a Ph.D. in Indian Philosophy from the University of Mumbai (India), a Post-Doctorate in Sanskrit and Indian Philosophy from the Karnataka Sanskrit University (Bangalore, India), a Master’s in Philosophy of Science from UFRJ, and a Bachelor’s in Social Sciences from UFRJ. He was a Visiting Professor (Shivdasani Fellow) at the Oxford Centre for Hindu Studies, University of Oxford (United Kingdom). His recent works include Razão com Sabor de Mel: Ensaios de Filosofia Indiana (Campinas: PHI, 2022) and A Praia dos Mundos sem Fim: Brasil, Índia e a Poética do Encontro (Campinas: PHI, 2023).
The Notion of upāya as a Potential Enhancer of Interreligious and Intercivilizational Dialogue
The consolidation of Mahāyāna Buddhism and its logical-epistemological nuances, most directly associated with the Madhyamaka school, was largely responsible for the formal argumentative rejection of the authority of the Vedas (śabda pramāṇa). However, the simultaneous incorporation of Mahāyāna Buddhism into the broader socio-religious context of Tantric Hinduism ironically facilitated greater familiarity with the diverse initiatory contexts of the Upaniṣads and the Vedānta school, particularly its branch known as Advaita Vedānta. This was further aided by the remarkable development of the propedeutics of upāya (“skillful means”), which is at the heart of fostering dialogue and identifying points of convergence with the Advaita Vedānta tradition
Joaquim Monteiro
Table 01: India, China and Modernity
Joaquim Monteiro
Joaquim Monteiro was born in Rio de Janeiro in 1955. He holds a degree in psychology from Universidade Santa Úrsula, RJ (1983), a master's degree in Chinese Buddhism from Komazawa University, Tokyo, Japan (1997), and a doctorate in Chinese Buddhism from the same university (2000). He was a researcher at the Institute of Buddhist Studies at Doho University, Nagoya (1988-2003), and a professor in the Department of Japanese Language at I-Shou University, Kaohsiung, Taiwan (2003-2005). He was a Pnpd-Capes scholar and a visiting professor in the postgraduate program in religious studies at UFPB (2013-2017). He is currently dedicated to the study and translation of Buddhist literature in Mandarin and to reflecting on contemporary Chinese and Japanese philosophy.
Buddhist Philosophy in Contemporary China
The reintroduction of Yogacara philosophy in modern China presents a fundamental and little-studied aspect in the history of Chinese modernity. This school was influential in the process between 1870-1911 that led to the first Chinese revolution and contributed decisively to the consolidation of Chinese modernity during the May Fourth Movement. In the context of contemporary China, the following question arises: what contribution might it make in the context of a late Chinese modernity that forcefully raises the need to reconstruct the metabolic relationship between humanity and nature, addressing the confrontation with the climate crisis and overcoming absolute misery?
Giuseppe Ferraro
Federal University of Minas Gerais
Table 01: India, China and Modernity
Giuseppe Ferraro
Federal University of Minas Gerais
Giuseppe Ferraro, who holds a Ph.D. in philosophy from UFMG and has completed postdoctoral studies at UFMG and Unicamp, is currently an independent researcher in the fields of Indian Buddhist studies and their developments in contemporary philosophy. He is the author of several books and articles in English, Portuguese, and Italian, including a history of Indian Buddhist philosophy published in these three languages by Motilal Banarsidass (New Delhi), Buddhadharma (Valinhos, SP), and Carocci (Rome). His annotated translation of Nāgārjuna’s Dissolution of Controversies (Phi, Campinas) was among the five finalists for the 2022 Jabuti Prize.
On the Indian Buddhist Component of Chinese Civilization
As Nāgārjuna observes in verse 18.6 of his Fundamental Verses of the Middle Way, within the Dharma of the historical Buddha, we can find a certain discrepancy between doctrines that seemingly uphold the ordinary belief in the existence of the self, theories that categorically deny that same existence, and teachings that, by avoiding the use of the categories of being and non-being, suspend judgment on the existence of the self and any other entity. This fundamental indeterminacy of the Buddhadharma, far from being a sign of confusion or carelessness on the part of the Enlightened One, is proof of his skill in using pedagogical means: depending on the type of audience to whom the Buddha is speaking, his teaching changes, adapting to the intellectual and spiritual level of his followers.
Evandro Vieira Ouriques
Federal University of Rio de Janeiro
Table 02: Chinese philosophy under debate
Evandro Vieira Ouriques
Federal University of Rio de Janeiro
Evandro Vieira Ouriques is a Full Professor at the School of Communications/Federal University of Rio de Janeiro, a pragmatic philosopher and clinical therapist with an analytical, corporal and energetic basis. He has just returned from a senior postdoctoral fellowship at the Départment de Philosophie/Université de Paris 8, bringing his thinking, Psychopolitical Theory and Therapy - which he enunciated in 2004 as a contribution to the renewal of hegemonic social theory and philosophy, paralyzed by dualism - closer to Philosophical Anthropobiology, for which he carried out nine months of research in India, on Vedanta and Mahayana Buddhism, and in Japan, on the Kyoto School. He is the director of the Colección Teoría Psicopolítica, a co-edition of the University of La Frontera, the University of Porto and the Federal University of Rio de Janeiro. He began his experimentation and learning of Eastern epistemes with Yinyang, in 1969.
The Yinyang, the Not-Two and the Communicational Condition of the Human Being: on Psychopolitical Emancipation
The insistence that institutions play a central role in guiding psychopolitical behavior, through material incentives - such as social public policies - and punishments, is in line with authoritarian forces, for whom harsh governments would be the final solution. Everyone expects the State to solve this enigma, forgetting that “He” is nothing more than a network of psyches. The fact that the growth of such forces has been occurring in psychopolitical operations, directed at minds, has disoriented almost all thinkers and leaders of the left, ontologically blind to the centrality of the mind in human destiny. Chinese philosophy has much to teach those who want to overcome this dead end. For her, it is the communication between the yin and yang polarities that generates psychopolitical emancipation, as it allows cognitive potential, human creativity and a harmonious and prosperous life, without removing the tension from it - that is, from this yuafen, from this relationship of affinity in which the total conversion of conduct occurs, therefore the experience of life not as an expression of subjectivity but as a pragmatic ontology. Chinese wisdom is thus totally human, owing nothing, as in Confucius and his anti-legalism, to the help of God and the Law. It is in this sense, continuing my transcultural exercise, that we will see that what is contained in the Yinyang synchronizes with the Not-two of Advaita Vedanta and with the Communicational Condition of the Human Being as supported by Philosophical Anthropobiology and Psychopolitical Theory and Therapy.
Leif Grünewald
State University of Pará
Table 02: Chinese philosophy under debate
Leif Grünewald
State University of Pará
Leif Grünewald holds a Ph.D. in Social Anthropology (with a concentration in Anthropology and Philosophy) and a postdoctoral degree in Philosophy from Université Toulouse II, within the Research Team on Philosophical Rationalities and Knowledge (ERRAPHIS). He serves as an Assistant Professor I in the Department of Non-Western Philosophies at the State University of Pará and is a permanent member of the Oriental Philosophy Working Group of ANPOF
What Language Is Aristotelian Logic Translated Into? (Un)translatability and Controlled Ambiguity in Chinese Philosophy
Using the recent work of Yijing Zhang (2019) as a platform, this presentation will map the effects produced by the translation issue of the term "logic" into Chinese as Ming Li (名理, "name-principle") during the translation of the Organon into Chinese. The aim is to address the idea that the problem of translating the word "logic" into Chinese reveals differences between two ways of thinking. While logic, as established by Aristotle, consists of determining the formal conditions of truth in reasoning in its most general aspect, what the Chinese example might question is precisely this claim of universality. In this sense, I would like to highlight the potential of employing the notion of "Controlled Ambiguity" (Viveiros de Castro 2004) as a means of reconceptualizing the comparative possibilities between two distinct philosophical frameworks.
Francisco José da Silva
Federal University of Cariri
Table 02: Chinese philosophy under debate
Francisco José da Silva
Federal University of Cariri
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Yinyang Philosophy: characteristics and influence in the present day
With regard to their origins, the schools of Chinese Philosophy were established in the Zhou dynasty (10th – 3rd century BC), especially in the so-called Warring States period (5th – 3rd century BC), but their foundations may date back to a much earlier period. Among the original philosophical principles, we highlight the ideas of Tao (Dao), Heaven (Tian), the five elements (Wu Xing) and the Yin/yang pair. The concept of Tao (Dao) is, by far, the best known and most cited in philosophy manuals, since it corresponds to a central principle of the so-called Taoism (in the work Dao De Jing by Lao Zi, 5th century BC), which, together with Confucianism, are the main Chinese currents whose legacy is known throughout the world. These schools have in their sources a constant dialogue with the idea of transformation based on the relationship between Yin and Yang. In this general context, the ‘concepts’ of Yin and Yang, traditionally seen as a pair of opposites that are related or complementary, occupy a central place and are the basis of a specific philosophical school. The Yinyang School (Yinyang Jia), probably systematized by Zou Yan (4th-3rd century BC), is considered one of the main and most far-reaching among the various schools of thought, and is the basis of other forms of knowledge in China, such as science, technology, alchemy, medicine and martial arts. Currently, Chinese thought finds itself facing the debate between tradition and modernity. In this sense, seeking the foundations of this tradition, we will present in general terms the centrality of Yinyang philosophy as one of the most profound forms of understanding the dynamics of reality in Chinese Philosophy and, in this way, we will highlight its characteristics, especially the ways of understanding the core of this thinking, such as: contradiction, interdependence, opposition, mutual inclusion, resonance, complementarity and change. We will thus emphasize its relevance, influence and resonances, which serve as a basis for the main forms of thought in contemporary Chinese science and culture, based on three approaches: Marxist philosophy, epistemology and technology.
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