Embodiment Theory and Chinese Philosophy

Margus Ott is a researcher at Tallinn University, Estonia. He has performed previous research in Taiwan and Xiamen with the National Taiwan University.

Acknowledgments

1. Introduction
1.1. Contextualizing and Decontextualizing Thought
1.2. Roots of Embodiment Theory (ET)
1.3. Chinese Traditions and ET
1.4. Content Summary

2. Embodiment
2.1. Tenets of Disembodiment
2.2. Embodiment
2.3. Embeddedness
2.4. Enactment
2.5. Extendedness
2.6. Affectivity
2.7. Emergence
2.8. Self-relation
2.9. Other-relation
2.10. Implicitness
2.11. Guidance by Example
2.12. Singularities and Intensities
2.13. Embodied Disembodiment
2.14. Meaning of Disembodiment
2.15. Conclusion

3. Background
3.1.Greek Socio-political Background
3.2.Chinese Socio-political Background
3.3. Ritual Background
3.4. Rituals as Contextualizing
3.5. Kurankos
3.6. Hasidic Traditions
3.7. Ritual Knowledge
3.8. Conclusion

4. Embodied Foundations: Confucius ??
4.1. Embodied
4.2. Singular and Ordinary
4.3. Embedded
4.4. Flexibility
4.5. Enacted
4.6. Extended
4.7. Other-relation
4.8. Emotive
4.9. Implicitness
4.10. Emergence
4.11. Ease and Joy
4.12. Self-cultivation
4.13. Conclusion

5. Mohist Disembodied Reaction: Mozi
5.1. Introduction
5.2. Disembodied Standards
5.3. Extension of Subjectivity: All-inclusive Care
5.4. Meritocracy
5.5. Explicitness
5.6. Conclusion

6. Legalist Disembodied Reaction: Han Feizi
6.1. Introduction
6.2. Laws
6.3. General and Explicit
6.4. Generality of Basic Preferences: Third-person View
6.5. Staying “cool”
6.6.New, Decontextualized Civic Morality
6.7. Objectivity, Quantity
6.8. Conclusion

7. A Confucian Development of Embodiment: Record of Music (Yueji)
7.1. Mencius
7.2. Xunzi
7.3. Record of Music
7.4. Emotions
7.5. Return to One’s Body: Individual Transformation of Emotions
7.6.Social Embeddedness: Collective Transformation of Emotions
7.7.Ontology of Energy and Veins
7.8.Self-cultivation According to Energy and Veins
7.9.Enacted Knowledge
7.10. Music and Rituals: integration and differentiation
7.11. Free Space
7.12. Simplicity and Ease
7.13. Cosmic Purport
7.14. Conclusion

8. A Daoist Development of Embodiment: Zhuangzi
8.1. Introduction
8.2. A “knack”
8.3. Stages of Practice
8.4. Danger of Mechanical Mind in Extended Cognition
8.5. Other-relation
8.6. Transformation
8.7. Sitting and Forgetting
8.8. Free Roaming
8.9. Knowing with Non-knowing
8.10. Zhuangzian Ideas as Reflection on a Skill
8.11. Zhuangzi and Decontextualization
8.12. Conclusion

9. Conclusion
Notes
References
Index