Abstract
With its potential strength in superficial weakness, I maintain that weak thought functions in the way of water that Laozi, an ancient Chinese sage of Daoism, highly praises. However, we may be skeptical of the connection between the abstract wisdom of Laozi and the dialectical triumph of weak thought. Weak thought will still be literally weak if it cannot give a satisfying answer to the question as to whether interpreting is enough to engender alternatives, emergencies or events to the world. When Marx claims that “philosophers have hitherto only interpreted the world in various ways; the point is to change it”, he is calling for stepping over the gap between theory and practice, or the gap between knowing (zhi) and acting (xing), a typical expression in traditional Chinese philosophy. In spite of the impression that this challenge has been ignored in Hermeneutic Communism, I argue that Vattimo and Zabala realize that it cannot be easily circumvented.
There is nothing softer and weaker than water,
And yet there is nothing better for attacking hard and strong things.– Dao-de Jing
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- 1.
In The History of Western Hermeneutics (Pan 2013), Pan Derong gives a detailed discussion of two types of hermeneutics in the West, that is, ontological hermeneutics represented by Heidegger, Gadamer and methodological hermeneutics represented by Emilio Betti and Paul Ricoeur. Roughly speaking, Vattimo and Santiago have consciously or unconsciously ignored the methodological approach.
- 2.
The arrangement of a world political order shall deal well with the one-many relationship on a variety of levels, including the relationship between the world government as one and local governments as many, the relationship between a universal political principle as one and the diversity of religious and metaphysical standpoints as many. The omnicentralism advocated by Brook Ziporyn in his study of China’s Tiantai Buddhism is significant for us to understand the relationship between the center and the margin, which also constitutes a dimension of one-many relations (see [7]).
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Pan, Derong. 2013. History of Western Hermeneutics (Xifang quanshixue shi). Beijing: Peking University Press.
Vattimo, Gianni, and Santiago Zabala. 2011. Hermeneutics communism: From heidegger to marx. New York: Columbia University Press.
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———. 2015. Forward for the Chinese Translation. In Zabala, Santiago. 2015. Cunzai de Yihai (The Remains of Being), trans. Wu Wenyi, Wu Xiaofan, and Liu Liangjian. Shanghai: East China Normal University Press.
Ziporyn, Brook. 2000. Evil and/or/as the good: Omnicentrism, intersubjectivity and value paradox in Tiantai Buddhist thought. Cambridge: Harvard University Press.
Žižek, Slavoj. 2014. Event. London: Penguin.
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Liangjian, L. (2017). It’s Time to Change the World, So Interpret It!: On Vattimo and Zabala’s Hermeneutic Communism. In: Mazzini, S., Glyn-Williams, O. (eds) Making Communism Hermeneutical. Contributions to Hermeneutics, vol 6. Springer, Cham. https://doi.org/10.1007/978-3-319-59021-9_21
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