Journal of Jishou University(Social Sciences Edition)

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Critiques to Hegel's Totality Thought:from Kierkegaard to Foucault

CUI Shulan

Journal of Jishou University(Social Sciences Edition) 2024, 45 (5): 131-138. DOI: 10.13438/j.cnki.jdxb.2024.05.014

Abstract （171）

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Totality thought is an important part of Hegel's philosophy and it holds an important position in the history of Western philosophy.Hegel's totality thought has a far-reaching influence on later philosophers such as Marx,Lukacs,Korsch,Gramsci,etc.Hegel's totality thought covers many ideas under its huge system,such as thinking about living individuals,thinking about alienation,rupture,difference,contingency,gap,fragmentation,and so on.Kierkegaard and Nietzsche grasped the living and differentiated individuals and began to reflect on Hegel's totality thought.Foucault seized alienation,rupture,difference,contingency,gap,and fragmentation to criticize Hegel's totality thought.It can be said that the critiques to Hegel's totality thought from Kierkegaard to Foucault have enriched Hegel's thought from another dimension.It is a critical attitude that we should take seriously to absorb the huge ideological legacy left by Hegel.Seriously cleaning up the legacy of Hegel's philosophy and clarifying its evolution in later generations is what we must do to return to the true Hegel's philosophy.

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The Significance of Mou Zongsan's Discussion on the Relationship between Morality and Wisdom in Pre-Qin Confucianism

DENG Hui, LUO Yu

Journal of Jishou University(Social Sciences Edition) 2024, 45 (4): 66-74. DOI: 10.13438/j.cnki.jdxb.2024.04.007

Abstract （163）

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The concept of "creative transformation and innovative development" clearly points out that it is an important task of the times to realize the modern transformation of traditional Chinese culture.Mou Zongsan's reconstruction of Confucianism can be regarded as a modern interpretation of traditional Chinese culture,which can be used for reference.His concern about the relationship between Confucianism and science is to reinterpret the morality-wisdom relationship of pre-Qin Confucianism in order to excavate the scientific sprouts that may be contained in traditional Confucianism and respond to the so-called lack of science in Chinese culture.At the same time,Mou Zongsan also realized the disadvantages of modern science,and then put forward ways to deal with it.Therefore,he reinterpreted the relationship between morality and wisdom among Confucius,Mencius and Xunzi as Confucius' hidden concept of "the whole of morality and wisdom",the standing of Mencius' moral and spiritual subject,and the prominence of Xunzi's intellectual subject,and he tried to construct the relationship of "morality and wisdom".Although there are some limitations in examining the reinterpretation of the relationship between morality and wisdom of Mou Zongsan's pre-Qin Confucianism and science,it is of positive significance to realize the modern transfer of traditional culture.

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Innate Personality and Personality Cultivation:Guo Xiang's Absorption and Transformation of the View of Sage of Mencius and Xunzi

LUO Cai

Journal of Jishou University(Social Sciences Edition) 2024, 45 (4): 75-83. DOI: 10.13438/j.cnki.jdxb.2024.04.008

Abstract （119）

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Chinese culture has formed a tradition of pursuing sage as the ideal personality since ancient times.Based on the homogeneity of sages in innate personality,Mencius andXunzi emphasized that everyone can be "a righteous man or a sage" through "self-discipline and submitting to ritual" after birth,that is,"one can learn to be a sage".Guo Xiang absorbed the view of "innate personality" of Mencius and Xunzi;however,he emphasized the heterogeneity of innate personality between a sage and a mortal,and transformed their views into one that "a sages cannot be learned to be".On the one hand,Guo Xiang's view of sage emphasized the "distinction of a sage and a mortal" under the "heterogeneity of a sage and a mortal" in order to maintain the social order at that time,and on the other hand,he emphasized that a sage and a mortal can reveal their "distinction" through later "learning",so as to weaken the class distinction.This provided a theory for the reconstruction of social order and the settlement of an individual.Guo Xiang's view of sage inherited the moral ideal of "inner sage" taught by the Confucians in the pre-Qin period in the aspect of attaching importance to the cultivation of acquired personality.Guo Xiang had some similarities with Mencius and Xunzi in the aspects of recognition of subjectivity,weak attitude towards desire and emphasis on the understanding of inner spirit.However,in the specific path,he learned from the "full integration of mind and matter" of Taoism and the "equalizing things" and "free and unfettered" realm theory.On the whole,Guo Xiang learned from and developed Mencius and Xunzi's views of sage.The differences between them lie in that "a sage and a mortal are heterogeneous" and "a sage and a mortal are homogeneous",and also in that "one can learn to be a sage" and "a sages cannot be learned to be".Both emphasize the importance of acquired moral education or "practice" in the pursuit of moral life and the achievement of a harmonious and stable social order.

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Where Should the Embodied Cognition Go?— Also on the Origin,Visions and Concerns of the Second-generation Cognitive Science

CHEN Wei

Journal of Jishou University(Social Sciences Edition) 2024, 45 (1): 73-84. DOI: 10.13438/j.cnki.jdxb.2024.01.007

Abstract （370）

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The second-generation cognitive science,represented by embodied cognition,challenges the"physical symbol system hypothesis" and its derived computational representation.Its core view is to explain that all of our perceptual,cognitive,and motor abilities are constitutively dependent on aspects of the agent's body.Based on the above consensus,the 4E cognition has drawn a vision of the second-generation cognitive science by highlighting the role of the perceptual-motor system in the cognitive process,cognitive affordance,and the concept of embodiment based on perceptual experience.However,the spell of neuron reductionism,the reproducibility of empirical evidence,the lack of explanations and the dissolution of the predictive processing on the cognitive "sandwich model" all warn of the methodological pitfalls of the second-generation cognitive science.Due to the lack of explanation,the reliability and validity of embodied cognitive effect are often questioned.From the epistemological origin,the resolution of the cognitive "sandwich model" by predictive processing transcends the historical deadlock in the debate between the two generations of cognitive science on physical and mental issues.Many difficulties encountered by embodied cognition at present warn that there are still hidden worries in methodology in the second generation of cognitive science,and the future debate on the purpose,method,conceptual basis and motivation of embodied cognition will continue to provide new inspiration for the exchange,confrontation and blending of multi-disciplines within cognitive science.

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Am I Responsible for Climate Change?—Interpretation of Individual Responsibility in Environmental Ethics

QIN Xiaoyang

Journal of Jishou University(Social Sciences Edition) 2024, 45 (1): 85-92. DOI: 10.13438/j.cnki.jdxb.2024.01.008

Abstract （246）

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At present,the responsibility attribution in environmental ethics has become the focus of controversy,in which the argument on individual responsibility involves whether the individual can be regarded as a suitable subject of responsibility,whether individuals with high energy consumption should bear more moral responsibility and share more responsibility for emission reduction.The difficulty in proving individual responsibility is that the impact of individual behavior on climate change cannot be confirmed and traced because it is difficult to be intuitivelyvisible;therefore,"harmless" view and "ineffectiveness" view try to deny the necessity of individual responsibility from the perspective of causal effectiveness.In order to respond to this difficult question,the defense of individual responsibility should be approached from the retrospective and forward-looking perspectives of moral responsibility.The hazards of climate change are divided into two categories:the established harm and the expected harm.We can analyze the relationship between the established harm,expected harm and individual responsibility in the triggering case and the imperceptible case separately,grasping the inevitability,necessity and legitimacy of individual responsibility in environmental ethics from a holistic perspective and confirming that individuals have inescapable moral responsibility for environmental protection.

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Research on the Multiple Sources of MOU Zongsan's Aesthetic Thought

ZHANG Haiyan

Journal of Jishou University(Social Sciences Edition) 2023, 44 (5): 122-129. DOI: 10.13438/j.cnki.jdxb.2023.05.013

Abstract （354）

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There are many sources in Mou Zongsan's aesthetic thought from the perspective of genealogy.Kant's aesthetics is the direct reason and the specific context for Mou Zongsan's aesthetic thought,which is in a leading position in his theoretical sources.The moral consciousness in Mou Zongsan's aesthetic thought originates from Kant's analysis of "four opportunities",and some of Kant's aesthetic concepts,such as aesthetic super-utility,are retained in Mou Zongsan's moral aesthetics.Confucian moral theory also plays a decisive and leading role.In terms of aesthetic thought as a whole,Confucian moral theory determines the clue and direction of Mou Zongsan's aesthetic thought;and from the local composition of aesthetic thought,"moral conscience" directly affects the structure of his aesthetic thought and the determination of related concepts.By solving the problem of communication between nature and freedom within the threshold of "moral conscience",aesthetic activity becomes a part of the moral world,thus changing Kant's setting of the two boundaries between emphasis on the self-existence of aesthetic independence and aesthetic communication.The influence of the practical meaning of one's own academic thought on Mou Zongsan's aesthetic thought is manifested in attaching importance to the subject life,emphasizing the realistic and inclusive characteristics of life,and taking the relationship between ontology and time theory as the approach to highlight the practicality of Chinese philosophy.While carrying out the task of constructing aesthetic theory,Mou Zongsan also left some unsolved issues at the same time.

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The Inherent Logical Transformation of Althusser's Critical Theory of Ideology

LU Bindian

Journal of Jishou University(Social Sciences Edition) 2023, 44 (5): 130-140. DOI: 10.13438/j.cnki.jdxb.2023.05.014

Abstract （583）

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Althusser's critical theory of ideology takes up an important position in the ideological pedigree of Marxism abroad,which affects the theoretical construction of post-Althusserism,and the change of its inherent logic has triggered discussions from related scholars.Based on the analysis of On Reproduction and Three Notes on Discourse Theory,some clues are found hidden in the transformation of the internal logic of Althusser's critical theory of ideology.First,before the May Storm,Althusser emphasized the epistemological fracture between science and ideology and regarded ideology as a structural and mirror existence;after that,he paid more attention to the political function of ideology,emphasizing the analysis of "ideology in general",especially the national ideology.Second,Althusser's critical theory of ideology was once indebted to the psychoanalytic theories of Freud and Lacan,focusing on the analysis of the unconscious and the application of the mirror theory.Later,Althusser gradually rose to the analysis of the materiality and practicality of ideology,emphasizing the quasi-behaviorism and material basis of ideology.Third,Althusser's discourse theory clarified the general theory of historical materialism and other local theories,distinguished four discourse forms and carried out pioneering and critical academic exploration,which established the spiritual purport of Althusser School.This is a transitional theory,which lays the philosophical groundwork for the subsequent theory of ideological arousal.Therefore,there are obvious differences between Althusser's thoughts in different periods,but they are not completely broken,rather they are a unity of continuity and discontinuity.Althusser's thoughts in the early and late periods are bridged,which not only adhere to the scientific and structural interpretation of ideology,but also combine ideology with social existence,psychoanalysis and historical materialism.They break through the static interpretation of ideology,enhance the explanatory effectiveness of the theory,and produce a new materialistic understanding paradigm.

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Humanistic Reflections on Human Genome Editing and the Fission of "Human Nature"

TAO Yingshi

Journal of Jishou University(Social Sciences Edition) 2023, 44 (4): 113-121. DOI: 10.13438/j.cnki.jdxb.2023.04.011

Abstract （395）

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Instead of an ordinary thing,the human genome has a fundamental difference with other biological genomes,which is the basis to determine human beings.The human genome generates and determines human nature,and its structural variation will lead to changes in human phenotype and functional state,and human nature will also be changed.Human genome editing takes human's "natural body" as the object of transformation,which opens the important turn of human life from "natural evolution" to "artificial evolution".This shift reshapes the biological matrix,social base and cornerstone of human civilization and at the same time profoundly fissions the biological,social nature of human beings and the nature of human civilization,and even makes the nature of human beings no longer exist.The fission of "human nature" may bring a series of challenges:it will lead to irreversible "genetic potential difference",from which the inequality of human social strata will become more solidified and extreme;and by destroying the human autonomy and its forming conditions,human beings will never be able to become independent authors of their own lives.As much as it has the ability to produce the utility of good,it has the ability to produce evil consequences,forming an insurmountable "contradiction between good and evil",blurring the boundary between "human" and "non-human" and making it necessary for human beings to give a new answer to the division basis of "self" and "other".If the fission of human nature breaks through a certain "threshold" or "critical point" and rises to the difference at the species level,human beings will be replaced by the "other" edited by himself,and inevitably move towards "termination" and "extinction".

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The Philosophical Interpretation of Early China's Choice of Socialist Path—Li Da's Exploration Based on Historical Materialism

HE Hai

Journal of Jishou University(Social Sciences Edition) 2023, 44 (4): 122-129. DOI: 10.13438/j.cnki.jdxb.2023.04.012

Abstract （418）

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Li Da applied historical materialism,such as the theory of basic social contradictions,class struggle,and the view of mass history,to the practice of Chinese revolution,and profoundly explained the inevitability of early China's choice of socialist path.This is mainly reflected in the following aspects.First,on the basis of China's revolutionary practice,he insisted on the dialectical unity of productive forces and production relations and of economic base and superstructure,emphasizing the reaction of production relations and superstructure.At the same time,he insisted on "practical materialism" and actively applied historical materialism to the construction of Chinese society.Second,he applied the theory of class struggle to the practice of Chinese social revolution,holding that class struggle is the fundamental driving force for social change,insisting on revolution and opposing reform,which makes a philosophical explanation for the choice of socialist path in modern China.Third,he advocated the development path with Chinese characteristics,adhering to the dialectical unity of universal necessity truth and concrete process difference and of the general law and special law of social development,and the theory of the unity of universality and particularity to guide practice.Fourth,he adhered to the mass view of history,highlighting the main role of people in history as well as their revolutionary realistic role,giving play to the subjective and active role of the people.Li Da and other early Chinese Communists combined historical materialism with China's concrete reality,which laid a solid theoretical foundation for China to firmly embark on the socialist path and also provided an important theore-tical reference for the current Chinese modernization.

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An Examination of the Pseudo-morality of the Spirit of Capitalism—Centered on The Protestant Ethic and the Spirit of Capitalism

LIAO Maozhong, CAO Shurong

Journal of Jishou University(Social Sciences Edition) 2023, 44 (3): 112-120. DOI: 10.13438/j.cnki.jdxb.2023.03.010

Abstract （457）

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Max Weber first proposed the concept of "spirit of capitalism" in The Protestant Ethic and the Spirit of Capitalism and emphasized that the capitalist spirit born in Protestant ethics is an important force to promote the development of rational capitalist production.In fact,the spirit of capitalism is only a continuation of the alienation of realistic production in concept.It is based on the premise of rational capitalist material production,and is rooted in the realistic capitalist production logic.Due to the limitations of the analytical paradigms of class,value and "ideal type",Max Weber failed to detect the pseudo-morality of the premise,concrete manifestation,internal essence and historical role of capitalist spirit.It is of great theoretical and practical significance to look into the pseudo-morality of the spirit of capitalism for the profound understanding of the proletarian revolutionary thought and the great struggle with many new historical characteristics.

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Integration of Han and Song Learning and Compromise between Chinese and Western Studies—the Evolution,Publications,and Characteristics of Jiang Han's Research on Confucian Classics

MA Xueliang

Journal of Jishou University(Social Sciences Edition) 2023, 44 (3): 121-129. DOI: 10.13438/j.cnki.jdxb.2023.03.011

Abstract （397）

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Jiang Han was an influential scholar living from late Qing Dynasty to the Republic of China.His academic research,particularly his achievements in the study of Confucian classics was highly valued during his time.However,there has been limited research on his study,especially the systematic research on the evolution,publications and characteristics of it.Based on the existing works,diaries,social activity archives,newspaper reports as well as other resources,this paper comprehensively examines the evolution of Jiang Han's research,his scholarly focus transition,and his publications.It is found that Jiang Han's research can be divided into two parts:textual research and philosophical research.In his early research,he focused more on textual inquiry into the classics to distinguish right from wrong in the moral sense,which paved the way for his shift to research on the moral indications in the classics later on.From his middle age,Jiang Han focused on philosophical study with extensive writings on the moral indications of the Confucian classics,and pointed out the characteristics of Confucianism from his unique perspectives-abandoning sect differences,incorporating Chinese and Western ideas,and expressing care for reality.

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Mao Zedong's Five Cycles of the Cognitive Movement and Their Internal Relations

WANG Xiangqing, HUANG Qianliu

Journal of Jishou University(Social Sciences Edition) 2023, 44 (2): 82-89. DOI: 10.13438/j.cnki.jdxb.2023.02.008

Abstract （747）

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One of Mao Zedong's contributions to Marxist epistemology is to take the lead in discussing the five cycles of the cognitive movement,known as the cycle of practice-cognition-practice,of material-spirit-material,of special-general-special,of mass-leadership-mass,and of democracy-centralization-democracy.The cycle of practice-cognition-practice reveals the essence and general law of the cognitive movement,which contains the dialectical materialism principle of matter-spirit-material,the materialist dialectical concept of special-general-special,themass line working method of mass-leadership-mass,and the leadership principle of democracy-centralization-democracy.The five cycles of the cognitive movement embody the characteristics of the cognitive process,such as openness,subjectivity,methodology,isomorphism,ascension and so on,unifying epistemology and methodology and creating a new realm of Marxist epistemology.

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Marx's Philosophical Reform and the Creation of "New Body"

ZHANG Jing

Journal of Jishou University(Social Sciences Edition) 2023, 44 (2): 90-96. DOI: 10.13438/j.cnki.jdxb.2023.02.009

Abstract （660）

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As a complete reality of human beings,"body" includes both physical and psychological aspects.The hypothetical separation of body and soul is the product of the old philosophy,which fundamentally distorts and violates the authenticity of the body and the richness of real life.Because activity (labor,practice) is naturally the unity of thinking and being,and body and soul,Marx's philosophy,which takes "perceptual activity" as its ontology,eliminates the opposition of thought and bridges the division of body and soul.On the basis of the new "activity ontology",the totality,naturalness,sociality and practicality of the body appear gradually,and all existence is explained in a self-consistent and unified manner.Therefore,Marx's new philosophy can be called "perceptual activity" ontology or "practice" ontology.

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The Uncertainty of Artificial Emotion Technology and the Construction of Its Guiding Mechanism

YI Xianfei, HU Jingpu

Journal of Jishou University(Social Sciences Edition) 2023, 44 (1): 124-133. DOI: 10.13438/j.cnki.jdxb.2023.01.014

Abstract （489）

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Artificial emotion technology imitates,extends and expands human emotion through artificial methods and technologies,so that the machine has the ability to recognize,understand,express and generate various emotional features.However,there is a high degree of uncertainty in the development of artificial emotion technology,which is mainly reflected in the uncertainty of human emotion mechanism,technology design and technology use.Taking artificial emotion technology with the typical characteristics of modern technology as the ethical practice situation,with the implementation of "responsible innovation" of artificial emotion technology,we may construct an ethical evaluation mechanism of prediction and reflection,a responsibility sharing mechanism of stakeholders,an interdisciplinary cooperation mechanism based on moral self-examination,and a three-dimensional science popularization capacity-building mechanism,which will lead the research of artificial emotion technology to the harmonious development path of "technology and humanities".

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Is It Possible to Have a Fair Network Moral Trial? —From the Perspective of a Spectator

JIANG Yanyan

Journal of Jishou University(Social Sciences Edition) 2023, 44 (1): 134-140. DOI: 10.13438/j.cnki.jdxb.2023.01.015

Abstract （929）

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As the inheritance and development of the traditional moral trial,network moral trial faces a significant ethical dilemma.Reasonably,it should promote the ethical education of the actors by stimulating the positive sense of shame;however,in many cases,it leads to the ethical exclusion of actors because of the negative sense of shame.As a typical form of moral evaluation,network moral trial can be examined from the perspective of a spectator in emotionalist ethics,from which it can be found that there are many difficulties in the ability of sympathy,imagination and factual judgment of network spectators.At the same time,its group characteristics further aggravate the potential risks.In order to realize the fair network moral trial,we need to absorb and draw lessons from the multiple meanings of "just spectator" to construct the possible ethical approach.

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Rural Commune, Oriental Path, and Chinese Characteristics：Re-exploration of Marx's Theory of "Rural Commune"

SUN Meitang, ZHANG Xiaoqing

Journal of Jishou University(Social Sciences Edition) 2022, 43 (4): 53-62. DOI: 10.13438/j.cnki.jdxb.2022.04.007

Abstract （855）

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The theoretical self-consciousness of socialism with Chinese characteristics needs to go deep into Marx's manuscripts in his later years and clarify the inherent logic of "rural commune, oriental path,and Chinese characteristics".Marx tried to regard the rural commune as the foundation and essence of the oriental society,and raised it to the overall category,just like the function of commodities in the capitalist economic relations. Rural commune is not another problem outside the capitalist system, but a necessary part of it. Marx's study of rural communes is to establish the oriental dimension in the complete world system of "western capitalism-oriental society" and to find a key to unlock the mysteries of oriental society,so as to explain the overall capitalist crisis caused by the interaction between the East and the West.As for the specific situation that the commodity economy deconstructs the rural commune and affects the development of the oriental society,Marx conceived two models:the"leapfrogging"modelofRussiansocietyandthe "shock-disintegration-reconstruction" model of other oriental countries.Due to some special historical reasons,China has eliminated the rural communes and established a strong patriarchal imperial power system,so our modern historical path is quite unique.

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The Thought of Labor Ethics in Economic and Philosophic Manuscripts of 1844 and Its Contemporary Significance

FENG Bing, ZHAO Xin

Journal of Jishou University(Social Sciences Edition) 2022, 43 (4): 63-71. DOI: 10.13438/j.cnki.jdxb.2022.04.008

Abstract （1987）

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Labor thought is an important thought that runs through Marxist philosophy,and labor ethics is the core of it.The thought of Marxist labor ethics has gone through three stages: foundation,development and maturity. Economic and philosophic Manuscripts of 1844 is the beginning of the foundation stage,and the core ideas of labor ethics include that labor itself should be the inherent needs of workers,free and conscious activities, and the embodiment of free life;the labor process should be the harmonious unity of man and nature,man and man,and man and self;the result of labor should reflect fairness and the dignity and value of labor and workers.We should deeply excavate the thought of labor ethics contained in Marx's Economic and philosophic Manuscripts of 1844,so as to realize the modern turn of labor ethics of "being a human being".It is of great significance to clarify the subject status of workers,reflect on the anomie phenomenon of labor morality and build socialist harmonious labor relations.

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Examination on the Pronunciation and Meaning of "参"in Zhang Zai's "参两" Theory and Its Relationship with 太极（Taiji）

DENG Hui, WANG Long

Journal of Jishou University(Social Sciences Edition) 2022, 43 (2): 32-40. DOI: 10.13438/j.cnki.jdxb.2022.02.005

Abstract （1045）

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There is a texttitled 参两 (controversially pronounced either as "can liang" or "san liang" in Chinese) in 正蒙 (pronounced as "zheng meng",a book by Zhang Zai,a thinker,educator and founder of Neo-Confucianism in the Northern Song Dynasty).Former Confucian scholars and sages have different opinions on the pronunciation and meaning of "参",which may be interpreted as "join,participate,together,etc.as in the Chinese phrase "参加",or as the number of three,identical to the ancient Chinese character "叁".In fact,Zhang Zai's theory of "参两" is first seen in横渠易说(pronounced as heng qu yi shuo in Chinese,another book by Zhang Zai),and later in正蒙.Through the analysis of the relevant items in 横渠易说 from two aspects of text dredging and theoretical interpretation,we can see that "参两" is not based on the theory of number,but on image,describing the lively life in the real world,which should be read as "参"(pronounced as "can" in Chinese) rather than "叁" (pronounced as "san" in Chinese,meaning three).Accordingly,参两 in正蒙should be pronounced as "can liang" in Chinese rather than "san liang".参两 is exhaustive in a deeper connotation,which is inseparable from "太极"（pronounced as "taiji" in Chinese,an important concept in the history of Chinese Taoist culture,which describes the state of universe）.Although "参" contains the meaning of "three",it actually has a richer meaning of "joining" or "participating".It vividly and concretely describes the meaning of the combination of one and two.That is to say,Zhang Zai's "太极" contains 乾坤(meaning heaven and earth).In essence,"太极" is a popular state of gasification and a dynamic picture.The relationship between "太极" and"参两" is that "参" is the qualitative nature of the gasification,and "两" is the motivation of the gasification of "太极".

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Agent-centered Restrictions and Agent-centered Prerogative:A Review of Schaeffler's "Mixed Theory"

GONG Qun, WU Fengxin

Journal of Jishou University(Social Sciences Edition) 2022, 43 (2): 41-50. DOI: 10.13438/j.cnki.jdxb.2022.02.006

Abstract （887）

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SamuelSchaeffler is an important contemporary American ethicist.In response to Williams' objection that consequentialism destroys human being's integrity,he puts forward a mixed theory of agent-centered restriction and agent-centered privilege.The first half of this theory emphasizes that the agent is restricted by deontology,so that he cannot do what consequentialism requires for the sake of maximizing the consequences;the second half thinks that people can seek the best consequence of actions,but they should not apply the principle to all behaviors.At the same time,the agent has his own prerogative,that is to say,he can spare no effort to defend himself for his own pursuit of interests.Although both aspects of Schaeffler's mixed theory have been criticized,it may be a beneficial improvement for the consequentialism.

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Judgment or Phantasia:A Reexamination of Nussbaum's Cognitive Theory of Emotion

ZUO Xi

Journal of Jishou University(Social Sciences Edition) 2022, 43 (2): 51-59. DOI: 10.13438/j.cnki.jdxb.2022.02.007

Abstract （774）

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As far as ethical thought is concerned,Martha C.Nussbaum is not only a supporter of Aristotle's non-scientific practical deliberation,but also an advocator of Stoicism's therapeutic ethics.According to Aristotle's view of practical deliberation,phantasia is the key factor to perfect perceptual judgment.However,the concern with soul therapy led Stoic ethics to favor emotional judgment.Nussbaum plays down the distinction between "judgment" and "phantasia" in order to provide a unified account of emotion:since all emotional judgments involve phantasia,emotion is essentially a judgment.From the perspective of Aristotle's account of phantasia and the practice of contemporary psychotherapy,to accept this unified explanation would be in danger of oversimplification,because the judgment theory of emotion and the phantasia theory of emotion respectively reveal the complex aspects of emotion.We believe that Nussbaum's efforts to provide a unified account of emotion might fail,and that the essential factor of emotion is not judgment but phantasia.

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