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Griffioen, Amber, , Mohammad Sadegh Zahedi. Medieval Christian and Islamic Mysticism and the Problem of a “Mystical Ethics”
2019, In: T. Williams, ed. 2019. Cambridge Companion to Medieval Ethics. Cambridge: Cambridge University Press. Ch. 13.
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Added by: Francesca Bruno, Contributed by:

Abstract: In this chapter, we examine a few potential problems when inquiring into the ethics of medieval Christian and Islamic mystical traditions: First, there are terminological and methodological worries about defining mysticism and doing comparative philosophy in general. Second, assuming that the Divine represents the highest Good in such traditions, and given the apophaticism on the part of many mystics in both religions, there is a question of whether or not such traditions can provide a coherent theory of value. Finally, the antinomian tendencies and emphasis on passivity of some mystics might lead one to wonder whether their prescriptive exhortations can constitute a coherent theory of right action. We tackle each of these concerns in turn and discuss how they might be addressed, in an attempt to show how medieval mysticism, as a fundamentally practical enterprise, deserves more attention from practical and moral philosophy than it has thus far received.

Comment: This paper would work well as a secondary/overview reading in a course on medieval ethics, with a section on mysticism, focusing on mystic women or comparing different religious traditions (such as Christian and Islamic). For example, the course could focus on the topics of virtue and happiness, including the views of St. Augustine, Aquinas, Avicenna, Maimonides, and women mystics (such as Mechthild of Magderburg).

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Rošker, Jana S., , . Classical Chinese Logic
2015, Philosophy Compass, 10(5): 301-309.
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Added by: Chris Blake-Turner, Contributed by:

Abstract: The present article provides an introduction to classical Chinese logic, a term which refers to ancient discourses that were developed before the arrival of significant external influences and which flourished in China until the first unification of China, during the Qin Dynasty. Taking as its premise that logic implies both universal and culturally conditioned elements, the author describes the historical background of Chinese logic, the main schools of Chinese logical thought, the current state of research in this area and the crucial concepts and methods applied in classical Chinese logic. The close link between Chinese logic and the Chinese language is also stressed

Comment: Presupposes some familiarity with Aristotelian and Fregean logic, as well as ideas in analytic philosophy of language (e.g., theories of reference). This would be a good piece for countering the prejudice that nothing worthy of being called logic was done in the classical Chinese tradition. It is also a good piece for expanding students' imaginative horizons and showing them how their ideas of what logic is have been culturally shaped.

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