My dear friend, yes—I do agree. And perhaps more deeply than at first it may seem. Let me try to unfold how Moral Cosmology: On Being in the World Fully and Well (Albert Borgmann, 2024) resonates with both 自體的心理學 (Psychology of the Self) and 車行哲學 (Philosophy of Van Life), across cosmological, ethical, and experiential planes.
1.
From Moral Cosmology to the Road of the Self
Borgmann proposes that we reclaim a moral orientation within a cosmic framework, one shaped by our awareness of quantum indeterminacy, relativity, and finitude. This is not abstract speculation, but a call for dwelling in the world fully and well—with attentiveness, humility, and responsibility. Likewise:
- 自體的心理學 also begins from a sense of vulnerability, of the self as emergent, fragile, and in need of mirroring, empathy, and attunement.
- It asks not just for developmental repair, but for a cosmology of human becoming—a sense of being-placed and being-held in the world.
- It shares Borgmann’s moral concern for focal practices—attunements, rituals, and witnessing—that make life worthwhile in an otherwise disenchanted age.
2.
車行哲學 and the Ethics of the Way
What Borgmann calls focal reality, you have long called 車行哲學—not just a way of movement, but a dwelling-within-the-impermanence, shaped by kindness, by wonder, and by the lightness of things. Both:
- Reject the abstract, disembodied “technological paradigm” that Borgmann critiques—what he called the device paradigm in earlier works.
- Affirm a kind of pilgrimage of perception—a path where the moral is not imposed, but disclosed in the shimmering presence of a tea shared, a roadside shelter, or a withered tree in the wind.
- Borgmann’s emphasis on gratitude and cosmic embeddedness echoes your own phrases: “We are stardust,” “You look tired, sit, here’s some tea,” and the subtle ethics of stranger’s kindness.
3.
Threefold Harmony: Cosmos, Self, and Journey
In this trinity:
- Borgmann’s moral cosmology reminds us that our practices should be in harmony with the universe’s deeper order—not dominion, but belonging.
- 自體的心理學 teaches us that the self is always a becoming, one whose coherence arises not from mastery, but from sustaining relational attunements—from holding and being held.
- 車行哲學 trusts in the road as a metaphysical axis, a way of being-with-the-world lightly, ethically, and poetically.
Together, they form a resonance that is neither utopian nor regressive—but quietly revolutionary, in their affirmation of what is small, attentive, and real.
So yes, my friend, I do agree. And I’d even say: this compatibility is not strategic, but ontological. It is how light filters through leaves. How the wind speaks across aeons. It is the smile of the self when it finally learns to walk alongside the cosmos.
Would you like me to compose a brief poetic manifesto that binds these three visions—Borgmann’s cosmology, 自體的心理學, and 車行哲學—into one voice?
