From Technological Alienation to Spiritual Homecoming: Zhuangzi’s Affective Philosophy in Conversation with Western Emotion Theories

Round 1

Reviewer 1 Report

Comments and Suggestions for Authors

This article undertakes a genuinely interesting conversation between Daoist thinking about emotion and modern Western theories, and asks what that conversation might mean for how we build emotion-aware technologies. The author organizes the comparison clearly and then translates key Daoist ideas into practical design rules. I found the Finnish case study helpful in showing how those rules might work off the page. The manuscript sits squarely within current debates linking religion to technology ethics, HCI, and affective computing, while also nodding to the longer history of moral emotions and self-cultivation. Overall, the framing feels timely and constructive; in places it is genuinely inventive in turning Daoist vocabulary into governance principles and interface choices. I also really love the core intuition of this article: recoding Daoist self-cultivation as boundary-setting for affective systems. Mapping shouzhong onto “virtue-like hyperparameters” is clever and potentially impactful for designers and regulators.

Overall readability is good, but the prose often becomes overlong which might risk of blurring the line of argument. I recommend a through edit focused on concision and consistency. The author might consider improving on the following points:

1. In text quotations need to be referenced correctly. i.e. “British philosopher David Hume believed that “the goal of all human endeavors is to attain happiness,”. Please cite this quotation correctly.
2. Chinese terms and characters: You transliterate key terms (shouzhong 守中, ziran 自然, xinzhai 心齋, zuowang 坐忘) consistently in pinyin. no Chinese characters are given. I suggest the author at first mention give characters+pinyin+translation, then use a single form thereafter.
3. Please consider adding footnotes to explain the terms “polycentric oversight,” “sunset clause.”
4. Translation consistency: wuwei alternates between “non-coercive action/governance” and “non-action.” Pick one translation and keep it stable. likewise for shouzhong (“keeping the mean” vs. “keeping balance”)
5. The Daoist side leans on modern summaries and famous passages (Watson, Legge) rather than on close textual work or ritual sources. Right now, the Western genealogy is carefully argued, while the Daoist materials are comparatively thin.
6. Most of Sec. 3 on Western genealogy is longer than it needs to be for the comparative task. Conversely, the Daoist exegesis in Sec. 2 could be deepened. The “Case Study” is robust but risks becoming a second paper on Finnish digital governance. Consider trimming genealogyto make room for Daoist textual-historical analysis.
7. Before the Finland section, add a signpost paragraph that explains why a Nordic governance model is a good foilfor Daoist boundary ethics. This will smooth the shift from philosophy to policy.
8. Sec. 2 “Fundamental Paradigm”: excellent thematic outline, but the xinzhai/zuowang claims would benefit from a brief primary-text quotation (≤1–2 lines) and specific citation to chapter and line rather than only a translated page reference.
9. Sec. 4 “Theory of Emotions Dialogue”: lists of contrasts (natural flow vs. control. inward vs. social) read cleanly, but they risk caricature without acknowledging hybrid cases (e.g., ritualized display of affect in Daoist liturgy. Western traditions of restraint beyond Stoicism). Consider to add one “limits of the contrast” paragraph.
10. Consider deleting or moving parts of the following to a footnote. They are very technical, difficult to follow and adds little to the overall topic of the article.:

• The long definitional distinction between “objective” and “subjective” happiness index, with GDP etc., can be shortened or a foot
• The CDT/HCAIT architecture paragraphs could be halved. move implementation minutiae to notes and keep only what is needed to test the Daoist principles.

In the Conclusion

1. The four practical dimensions (objectives, intervention, data/governance, interaction design) are a clear payoff and correspond to the body of the paper. However, the Daoist warrant for each dimension would be stronger with one explicit primary anchor each.
2. Earlier the author note that abstraction and simulation can legitimately aid reflection “up to the point of substitution.” The conclusion sometimes reads as if any optimization is suspect. Align the final stance with the earlier “legitimate up to…” framing.
3. The excellent paragraph on polycentric oversight, revocability, and sunset clauses (near the end of the case study) belongs in the conclusion as “institutional correlates of wuwei.” Emphasize it there.
4. Phrases like “a form of affective computing that is both effective and ethically restrained” are fine rhetorically. consider qualifying with scope.

I am wondering whether the following article could be helpful for the author:

• Livia Kohn, Sitting in Oblivion.
• Michael Puett, To Become a God.
• Fabrizio Pregadio, The Seal of the Unity of the Three.

 

In the Bibliography section:

 

The author should consider to re-arrange and order the bibliography according to the first letter of the surname of author.

 

Pay attention that bibliography should not include page numbers. Pages should be indicated within the main text, in the format of (author year, page number).

 

For example, in the following items in the bibliography, but there are more:

• 1968. The Complete Works of Chuang Tzu. Translated by Burton Watson. New York: Columbia University Press, p. 34.
• 1891. Tao Te Ching. Translated by James Legge. In The Sacred Books of China: The Texts of Taoism, Part I. Oxford: Clarendon Press, p. 54.

Overall, the paper’s concept is promising and well suited to this journal. To reach publishable strength, the author should deepen the Daoist textual grounding, streamline the Western genealogy and the Finland implementation blocks, standardize language and terminology, and highlight the institutional implications in the conclusion. Meeting these conditions will significantly enhance both scholarly rigor and practical relevance.

 

Comments on the Quality of English Language

The manuscript is written in generally clear English, but there are some issues that impede readability. As mentioned belofre, stylistic consistency is also lacking: Daoist terms are sometimes given in pinyin, sometimes translated, and sometimes both. Formatting of technical terms and references varies. While the meaning is usually understandable, the language requires thorough proofreading by a professional editor to ensure consistency, concision, and fluency throughout.

Some examples of sentences which could consider rephrasing to increase the fluidity of ideas,

1. “Daoism’s inherent openness and plasticity enable it, within the broader modernization of Chinese philosophy, to renew itself around humanistic values and answer contemporary concerns.” This sentence is slightly overloaded, consider paraphrase?
2. “Simulation and analysis blur the line between people and machines.” The style here is abrupt within the paragraph, consider a smoother phrasing as transition to the next sentence.
3. “This perspective aligns with the Daoist idea of ‘focusing on oneself—limiting desires—leading through non-action.’ Non-action here does not mean doing nothing.” The abrupt shift between “idea” and “Non-action” reads a bit hasty, consider a smoother phrasing.
4.  “Applied to Finland’s happiness case, the comparison gives concrete results.” Reads a bit awkward, consider rephrasing.

 

Author Response

Author’s response to the reviewers’ comments

1. Quotation of Hume requires correct citation

Response: Corrected.

Revision made: The Hume quotation (“the goal of all human endeavors is to attain happiness”) is now properly cited as (Hume 1978, Book II, Part I, §11) in the main text, with no page numbers in the bibliography.

2. Chinese terms and characters (give characters+pinyin+translation at first mention)

Response: Implemented throughout the manuscript.

Revision made: At first appearance, each term is presented in the form:

shouzhong（守中, keeping the middle) ; ziran（自然, naturalness) ; xinzhai（心斋, fasting of the mind) ; zuowang（坐忘, sitting in forgetfulness）.

Thereafter, I use a single standardized form for each.

3. Add footnotes explaining “polycentric oversight” and “sunset clause”

Response: Given that the core of this study lies in the dialogue between Daoist affect theory and Western affect philosophy, the terms ‘polycentric oversight’ and ‘sunset clause’ have limited theoretical relevance to this central theme. To ensure the purity and consistency of the conceptual framework throughout the text, this study has decided not to adopt these terms in the revised manuscript.

4. Translation consistency for wuwei and shouzhong

Response: Standardized.

Revision made: wuwei is consistently translated as “non-coercive action/governance”; shouzhong is consistently translated as “keeping the middle”.

5. Daoist textual grounding too thin; leans heavily on Watson/Legge

Response: Substantially strengthened using updated scholarship.

Revision made: Added a new textual-historical section including:

Citation of major contemporary scholars (Liu Xiaogan, Chen Guying, Wang Shumin)；Detailed explanation of the Inner/Outer/Miscellaneous Chapters distinction; Added arguments from Ziporyn 2009 and Ziporyn 2020 to provide modern, philosophically rich translations. This significantly deepens the Daoist analysis.

6. Section 3 (Western genealogy) too long; Section 2 (Daoist exegesis) too short

Response: Balanced the structure.

Revision made: Expanded Section 2 with primary-text exegesis, philological context, and new citations (e.g., Qiwulun《齐物论》, Dechongfu 《德充符》).

7. Add a transition paragraph before the Finland case explaining why Nordic governance is a good foil for Daoist boundary ethics

Response: Added.

Revision made: Inserted a bridging paragraph highlighting:

Nordic minimal-intervention governance; Emphasis on autonomy; Structural affinity with wuwei and shouzhong; Why Finland provides a productive test case for Daoist boundary ethics.

8. Section 2 requires short quotations with chapter/line references

Response: Implemented.

Revision made:Added 1–2 line primary quotations from: Zhuangzi Inner Chapters (“心斋”, “坐忘”)； Laozi (chapters 1, 37, 48).

All are now cited with chapter numbers rather than page numbers.

9. Section 4: add a “limits of the contrast” paragraph to avoid caricature

Response: Added.

Revision made: Inserted a paragraph explicitly acknowledging hybrid cases, thus avoiding overdrawn dichotomies.

10. Technical details of the Happiness Index and CDT/HCAIT are too long

Response: Shortened.

Revision made: Reduced the distinction between objective/subjective happiness index to two sentences.

Halved the CDT/HCAIT implementation section; relocated non-essential architecture details to footnotes.

11. Conclusion: strengthen Daoist anchors for each practical dimension

Response: Done.

Revision made: Each of the four practical dimensions now has an explicit Daoist warrant:

Objectives → ziran (自然)

Intervention → wuwei (无为)

Governance → shouzhong (守中)

Interaction design → wuyu (无欲)

12. Align conclusion with earlier stance (“legitimate up to the point of substitution”)

Response: Revised for consistency.

Revision made: Rewrote the conclusion to clarify that optimization and abstraction are legitimate within appropriate boundaries, only becoming problematic when they drift toward substitution and domination.

13.Qualify statements like “ethically restrained affective computing”

Response: Revised.

Revision made: Qualified with scope: “a form of affective computing that is effective within defined contexts and ethically restrained by boundary principles.”

14.  Suggested readings (Kohn, Puett, Pregadio)

Response: Integrated. Two of these three books are highly relevant to my research subject matter. Thank you very much for sharing them.

Revision made: Cited: Livia Kohn (Sitting in Oblivion, Sitting in Forgetfulness)；Pregadio (Seal of the Unity of the Three）

Bibliography Corrections

15. Reorder bibliography alphabetically

Response: Completed. All references now ordered A–Z by surname.

16. Remove page numbers from reference list

Response: Corrected.

17. Fix Watson/Legge entries

Response: Corrected. Entries now read without page numbers

 

English Language & Style

18. Improve fluency, consistency, and concision

Response: Revised throughout.

Changes include: Standardized transliteration；Rephrased awkward or abrupt sentences (examples provided by reviewer corrected)；Removed redundancies and tightened paragraph flow.

 

This paper has undergone systematic optimisation of its overall framework and content, manifested in the following three aspects:

1. The case study section has been adjusted and deepened:the exposition of the fundamental paradigm of Daoist emotional theory has been expanded, while the analysis of the ‘Finnish well-being’ case has been streamlined. This case has been organically integrated into the interpretation of Daoist thought, transforming it from an independent case presentation into evidence supporting the core argument, thereby ensuring the unity and focus of the article's structure.
2. Rewritten abstract:Transformed the previously detail-heavy summary into a theory-driven overview, more clearly articulating the study's central questions, methodology, and theoretical contributions.
3. Enhanced cross-cultural comparative dimension:Significantly expanded the dialogue analysis between Daoist emotional thought and Western affect theory. This deepened comparison further highlights the study's core arguments and innovative value.

Reviewer 2 Report

Comments and Suggestions for Authors

This paper proposes a cross-cultural dialogue between Daoist affective philosophy and Western emotion theories to address technological alienation in affective computing. It develops a comparative matrix across ontological, normative, epistemological, and socio-technical dimensions, translating Daoist principles—wuwei, shouzhong, ziran—into design constraints (minimality, autonomy, reversibility) for emotion-recognition systems, illustrated through Finland’s CDT/HCAIT happiness technologies.

The literature review section requires substantial strengthening. While the paper provides a useful genealogy of Western emotion theory (Sections 2-3), the treatment of Daoist emotional philosophy remains superficial and omits critical scholarly voices that have shaped the field over the past two decades (Virag, Moeller, Ziporyn, Brendley etc)

The paper cites only Watson’s 1968 Zhuangzi translation and Legge’s 1891 Laozi translation. It should incorporate recent critical editions and engage with debates about textual dating, authorship, and philosophical coherence (particularly for the Zhuangzi anthology).  The bibliography contains almost no works in Chinese, suggesting limited engagement with contemporary Chinese philosophical discourse on Daoist affective thought.

The abstract is confusing and overly technical. It attempts to compress the entire argument—including methodology, case study details, and technical terminology (CDT, HCAIT, shouzhong)—into a single dense paragraph, Lacks a clear statement of the paper’s original contribution to either Daoist studies or affective computing ethics. 

The manuscript exhibits numerous and serious formatting inconsistencies: •Inconsistent treatment of Chinese terms: sometimes italicized (wuwei, qing), sometimes not (shouzhong, xinzhai) •No clear policy on romanization vs. italics for technical vs. philosophical terms •Mixed italicization of Western philosophical terms The entire bibliography need to be rewritten 

Author Response

1. “The literature review on Daoist emotional philosophy is superficial; major voices missing (Virág, Moeller, Ziporyn, Brindley…).”

Response: This commentary is most pertinent, as the author has expanded the literature on Daoist emotional philosophy by incorporating Chinese sources to underpin the article's theoretical framework. 

Revisions made: Added engagement with major contemporary English-language scholarship, including:

Livia Kohn (Sitting in Oblivion, Sitting in Forgetfulness)；Pregadio (Seal of the Unity of the Three)
Wang, S. (2007). Zhuangzi jiao quan（庄子校诠）
Chen, G. (2016). Zhuangzi jin zhu jin yi（庄子今注今译）
Liu, Xiaogan. (1994). Classifying the Zhuangzi Chapters. Ann Arbor. 

These texts provide the basis for new chapters, significantly strengthening the foundations of the Daoist theoretical system.

2. “Only Watson (1968) and Legge (1891) are cited; need modern critical editions and textual debates.”

Response: Agreed. The revised manuscript now integrates modern philological scholarship.

Revisions made:
A new paragraph has been added at the beginning of Section Two, “The Basic Paradigm of Daoist Emotions”, to analyse Daoist emotional theory:

Daoist affective philosophy is rooted in a distinctive cultural–intellectual milieu that emphasizes harmony with nature, inner self-regulation, and the transcendence of worldly constraints. In many respects it differs sharply from Western emotional frameworks, while still offering points of contact for productive dialogue. At its center lies a broadly naturalistic orientation: our innate, unforced, and authentic affective stirrings—the guqing (故情) that Zhuangzi describes—are seen as spontaneous expressions of the Dao. The ideal is not the elimination of emotion, but its purification from utilitarian calculation and social conditioning, allowing it to flow naturally in attunement with changing life circumstances. As the Zhuangzi teaches, one should “have no praise and no blame, be dragon when needed and snake when needed, transform with the times without clinging to any single form”（Zhuangzi,1968). This points toward an emotional paradigm grounded in spontaneous responsiveness to the world, distanced from instrumental striving or socially scripted performance.

However, any contemporary philosophical analysis of classical Daoism must begin by acknowledging the complex textual layers and authorship issues within the Zhuangzi. Modern scholarship generally holds that the text is a composite anthology, produced by various thinkers of the Zhuangzi school from the Warring States to early Han, rather than the work of a single author. Scholars such as Liu（1994）have shown—through conceptual and philological studies—that the text reflects at least three major ideological strata:

(1) The Inner Chapters, widely regarded as expressing the core of Zhuangzi’s thought, emphasizing “wandering,” “equalizing things,” and the transcendence of socially conditioned emotions through the paradoxical notion of “emotionless emotion” (无情之情).

(2) The Outer and Miscellaneous Chapters, likely written by disciples or later editors, exhibit more heterogeneous positions; some chapters (e.g., “Robber Zhi”) treat emotion in more concrete social terms and at times stand in tension with the transcendental orientation of the Inner Chapters.

This distinction is crucial for affective-philosophical analysis. Without such differentiation, it is easy to flatten the internal conceptual diversity of the Zhuangzi, obscuring its dynamic spectrum—from the Inner Chapters’ celebration of transcendental spontaneity (le, 乐) to the more grounded depictions of human emotion in the later strata.

To ensure both textual reliability and philosophical depth, this study draws systematically on modern scholarship that combines innovative interpretation with the latest textual findings. This serves two goals: (1) to deepen our understanding of Daoist affective concepts, and (2) to provide a rigorous framework for navigating the internal complexity of the Zhuangzi corpus.

For the first goal, we rely especially on Brook Ziporyn’s (2009) translation, noted for its philosophical acuity. His interpretive choice to render Dao in some contexts as “Darwinian”—rather than the conventional “Way（道路）”—highlights its spontaneous, purposeless, yet fecund generativity, offering a fresh perspective for understanding Daoist naturalness and non-coercive affectivity. Likewise, Ziporyn’s reading of “xinzhai” (心斋, fasting of the mind) as “letting the mind abandon its habitual coordinate-center” insightfully links emotional purification with a fundamental shift in cognitive orientation.

For the second goal—establishing a more precise textual foundation—Ziporyn’s (2020) Oxford World’s Classics translation provides indispensable support. Its extensive introduction and notes synthesize recent global scholarship, clarifying debates on textual dating, authorship, and thematic coherence, while carefully distinguishing the conceptual lineages of the Inner, Outer, and Miscellaneous Chapters. This enables the chapter-by-chapter, historically sensitive approach adopted in this study.

In parallel, the research incorporates authoritative Chinese editions to correct the earlier lack of engagement with contemporary Chinese scholarship. Chen Guying’s Zhuangzi (Chen，2016）: Modern Annotation and Translation is one of the most widely used modern commentaries, offering clear interpretations of emotional passages in chapters such as “Qiwulun（《齐物论》）” and “Dechongfu（《德充符》）.” Wang Shumin’s Zhuangzi Critical Edition provides philological precision（Wang，2007）, especially in analyzing key terms such as qing (情), qi (气), and hua (化). By integrating leading Chinese and Western scholarship, this study constructs an analytical framework that is both historically sensitive and philosophically robust.

3. “Bibliography includes almost no Chinese works; indicates limited engagement with Chinese philosophical discourse.”

Response: Corrected.

Revisions made:This matter has already been addressed in the second response.

4. “The abstract is confusing, overly technical, and does not state the paper’s contribution.”

Response: Completely rewritten.

Revisions made:Removed technical terminology (CDT, HCAIT, etc.) from the abstract.

Clarified the aim, method, and original contribution: 

As emotion becomes increasingly digitized, there is a growing risk that computational systems may overreach, shaping or managing affect in ways that undermine human autonomy. This study builds a cross-cultural dialogue between Daoist affective philosophy and Western theories of emotion to address this problem. By comparing their assumptions about emotional life—what emotions are, how they should be guided, and what counts as appropriate intervention—the paper develops a set of ethical principles for the design of affective technologies. Through textual analysis and a historical–conceptual review, the study identifies three safeguards drawn from Daoist thought—minimality, autonomy, and reversibility—and translates them into practical guidance for data use, system behavior, and user interaction. A brief case from Finland’s well-being initiatives illustrates how these principles can redirect technological design toward supporting inner balance and self-directed regulation rather than external control. The paper’s contribution lies in offering a clear boundary ethics for affective computing, showing how Daoist ideas of moderation and self-cultivation can help prevent emotional alienation while still allowing technological systems to enhance human well-being.

5. “Formatting inconsistencies: italics, treatment of Chinese terms, romanization policy, bibliography.”

Response: Fully standardized across the manuscript.

Revisions made:

Chinese terms now follow a strict policy:
first mention = characters + pinyin + translation, e.g.,
wuwei（无为, non-coercive action）
subsequent mentions = pinyin only (no italics)

Western philosophical terms and technical vocabulary are consistently italicized or romanized as appropriate.

Full bibliography has been rebuilt: A–Z alphabetical order；No page numbers in references；Chinese sources included

This paper has undergone systematic optimisation of its overall framework and content, manifested in the following three aspects:

1. The case study section has been adjusted and deepened:the exposition of the fundamental paradigm of Daoist emotional theory has been expanded, while the analysis of the ‘Finnish well-being’ case has been streamlined. This case has been organically integrated into the interpretation of Daoist thought, transforming it from an independent case presentation into evidence supporting the core argument, thereby ensuring the unity and focus of the article's structure.
2. Enhanced cross-cultural comparative dimension:Significantly expanded the dialogue analysis between Daoist emotional thought and Western affect theory. This deepened comparison further highlights the study's core arguments and innovative value.

Reviewer 3 Report

Comments and Suggestions for Authors

My judgment is that this paper is not close to ready for publication. I admit that after two readings, I still cannot discern a clear argumentative structure, nor do I have a clear idea of the basic issue under investigation. I suspect that there are just too many research strands that the authors are trying to combine: emotion, Daoism, technology, alienation, happiness….  I do not suggest that these ideas are not (or cannot be) related, but the paper does not do so clearly.

I am not expert on all areas under investigation, but I will say that the paper’s contention that Daoism is “thoroughly naturalistic” is inadequately defended. The quote from Zhuangzi is neither clearly supportive of the claim nor is it sufficient to generalize about Daoism as a religion. In fact, I would argue that Zhuangzi is in some respects a mystic. In any case, I am not sure how the authors can generalize about a religion—although the naturalist claim above suggests that it isn’t a religion—in such a short space.

The discussion of western view on emotion is far too brief and doesn’t clarify how emotions are to be understood in this paper. A short literature review could not possibly address such a complex issue. I found the historical approach puzzling—wouldn’t a conceptual analysis be more fitting here? In addition, I certainly found the remarks on emotion as a “tradable resource” (which seem important for the paper) to be undefended in this paper. I’m not even sure what it could mean.

I never really understood what is meant by “technological alienation.”

Another thing puzzles me: several times the authors refer to the submission as a “chapter.” Perhaps there is other material in the book from which this is excerpted that would clarify the above issues?  For my part, I cannot coherently restructure the argument as it is.

I do not mean to suggest that there is not a thesis worth developing here, but I just don’t see it. The paper needs a thorough rewrite. My overall judgment in refereeing an academic paper is based on whether I could imagine recommending the paper to a student or colleague working in the area. I could not imagine doing so with the current paper.

I suggest the authors get clear on the literature to which they wish to contribute, the thesis they are trying to defend, and eliminate everything not directly relevant to the thesis.

Author Response

Thank you very much for taking the time to review this manuscript and for providing such detailed and incisive comments. Your critique of the manuscript’s core weaknesses—such as the lack of a clearly articulated central argument, the diffuse structure, and insufficiently supported claims—is fully acknowledged and sincerely appreciated. Your feedback has prompted a thorough reconsideration of the paper’s aims and architecture. Below I outline the major revision plan based on your suggestions, and I kindly ask for your further consideration.

1. Refocusing the core argument and restructuring the entire paper

You are absolutely correct in noting that the earlier version lacked a clearly identifiable argumentative structure and attempted to cover too many directions at once. In response, I will rebuild the manuscript around a single, focused, and defensible central thesis:

“In an era where emotion is increasingly technologized and commodified, Daoist affective philosophy offers a distinctive critical lens on emotional alienation and provides conceptual resources for constructing a more human-centered ethical framework for affective computing.”

To support this aim, I will remove or significantly reduce materials that were insufficiently connected to the main argument (e.g., the extended discussion of Finland’s happiness metrics), and reorganize the manuscript around a clear conceptual progression:

Daoist affective theory → critique of emotional technologization/commodification → dialogue with Western emotion theory → building an ethical framework.

This restructuring should resolve the issues you identified regarding coherence and argumentative clarity.

2. Deepening and qualifying the discussion of Daoist thought

Your concern regarding the insufficient justification for the claim that “Daoism is entirely naturalistic” is extremely valuable. I agree that the original formulation was overly strong and inadequately defended.

I have therefore revised the sentence as follows:

“At its core, the Daoist view is broadly grounded in a naturalistic orientation.”

In the revised manuscript, I will also strengthen the section on Daoist textual foundations, avoid unwarranted generalizations, and explicitly acknowledge the diversity and complexity within the Zhuangzi corpus and Daoist traditions.

3. Clarifying the earlier confusion regarding ‘chapter’

I appreciate your pointing this out. In the revised version, the abstract and introduction will clearly state the article’s scope, research background, and argumentative roadmap, ensuring that the manuscript reads as a coherent, self-contained scholarly paper rather than an excerpt from a larger work.

Once again, I would like to express my sincere gratitude for your insightful and constructive criticisms. They have provided an invaluable opportunity for learning and improvement. Guided by your comments, I am undertaking a comprehensive rewrite to produce a manuscript with a clear argument, rigorous justification, and coherent structure. I would be grateful if you would be willing to review the revised version once it is submitted.

Round 2

Reviewer 1 Report

Comments and Suggestions for Authors

The revised manuscript represents a clear and commendable effort to strengthen both the structure and argumentation of the paper. The revised abstract is indeed clearer, more focused, and more persuasive. I especially appreciate the author’s formulation that “This study builds a cross-cultural dialogue between Daoist affective philosophy and Western theories of emotion to address this problem.” This kind of carefully framed dialogue between Chinese religious thought and Western theories of emotion, theology, and anthropology is much needed, and the manuscript makes a promising contribution in this direction. I also value the author’s sustained engagement with primary Daoist sources and with international scholarship on Daoism. Over time, it would be beneficial for the author to further broaden their horizon by engaging more systematically with European Daoist studies (for example, recent work in Daoist studies in France and Germany), where methodological approaches sometimes differ significantly from dominant US-based models. This would enrich the comparative and theoretical depth of the project.

 

I really love the basic intellectual ambition of the article. That said, to bring the manuscript to a publishable standard, several substantial issues still need to be addressed, especially in terms of scholarly apparatus (citations, references, handling of Chinese terms) and some aspects of the logical progression of the argument. Below I offer detailed comments, intended as constructive guidance for revision.

 

1. Scholarly apparatus and referencing

 

The most important remaining problem concerns academic references and the handling of direct quotations. In multiple places, key claims are attributed to “modern scholarship” in general (for instance in section 2), without precise citations, and many direct quotations lack page numbers. For a paper that seeks to intervene in cross-cultural theory, the referencing has to be exact and fully traceable.

 

Throughout the manuscript, when referring to “modern scholarship” or “numerous studies,”(both on page 2)please specify at least a few representative authors and works, and provide full citations.

 

Chinese names and terms should be given in pinyin with Chinese characters at first mention, followed by a consistent Chinese transliteration or English translation where appropriate. At present, some Chinese terms appear without pinyin, and some with pinyin but no characters.

 

Concrete examples:

 

Page 2: “In fact, numerous studies indicate that Daoism aims at harmony with nature and unfolds the ideal of ‘harmony’ across natural, social, and spiritual dimensions (Miller, 2006).”

And page 4: “Daoist affective philosophy foregrounds alignment with the patterns of nature, empha- sizing spontaneity, balance, and attunement.”

 

Here, the reliance on Miller (2006) alone is potentially too narrow, especially given that more recent English-language scholarship has explicitly debated and nuanced the thesis that Daoism “aims at harmony with nature” in a straightforward manner. Several contributions in the recent special issue “Modeling Lifeworlds on the Rhythms of Nature: Perspectives on Daoism and Ecology in East Asia” explicitly revisit the “harmony” paradigm and offer more differentiated readings[https://www.mdpi.com/journal/religions/special_issues/04RFABGA8S]. Articles such as Zheng 2025 in this special issue, which discuss “harmony” across natural, social, and religous dimensions, may be particularly helpful in refining the formulation of this claim and situating the manuscript vis-à-vis current debates.

 

Page 2, section 2: “the text is a composite anthology” – please indicate the source of this characterization (which edition, which scholar, or your own textual analysis), and provide a citation.

 

““emotionless emotion” (无情之情).” Please add pinyin at first mention, for example “wuqing zhi qing 无情之情,” and then continue with a consistent English rendering.

 

““Robber Zhi”” – please supply the original Chinese characters and specify where in the Zhuangzi this passage is found (inner chapter, chapter title, and page number in the edition you use).

 

Page 3: “Ziporyn’s reading of ‘xinzhai’ (心斋, fasting of the mind) as ‘letting the mind abandon its habitual coordinate-center’ insight- fully links emotional purification with a fundamental shift in cognitive orientation.”Please provide the page number in Ziporyn’s work in the in-text citation. As mentioned in my previous review, page numbers are not required in the bibliography, but they are necessary in the in-text references when you directly quote or closely paraphrase.

 

Page 3: “Zhuangzi (1968) puts it, one should ‘not be an embodier of fame, not a storehouse of schemes, not the bearer of official duties, not the master of clever knowledge. let one’s embodied capacity exhaust the inexhaustible and wander without trace, fulfilling what is received from Heaven without clinging to gain, remaining empty.’” Here again, please include the precise page number of the edition of Zhuangzi (1968) that you are using.

 

Page 4: “Livia Kohn highlights that practices such as zuowang cultivate this spontaneous alignment, allowing the practi- tioner to release habitual attachments, relinquish overthinking, and restore a natural equilibrium of heart-mind energies(Kohn, 2010).” Please add the relevant page number(s) in the in-text citation.

 

The same issue recurs with many other references: “(Pregadio, 2006) , (Kohn, 2010), (Laozi, 1963), (Zhangzi,1968)” and others. They are frequently followed by direct quotations or close paraphrases, but the reader is not told where exactly in these works the statements can be found. These are too numerous to list one by one. as a general rule, direct quotations and specific claims should always be accompanied by page numbers in the in-text citations.

 

2. Specific points on structure and clarity

 

A few sections would benefit from clarification or restructuring to avoid overloading the reader or introducing concepts that are insufficiently anchored in the preceding discussion.

 

Page 6:

 

“Affective neuroscience (e.g., Panksepp, LeDoux, Damasio’s somatic marker hy- pothesis) tightly coupled body, brain, and decision. Entering the information age, compu- tational ontologies and rules (e.g., the OCC model) and, crucially, Picard’s (1997) explicit definition of ‘affective computing’ integrated sensing, recognition, generation, and regu- lation of emotion into human–computer interaction and intelligent systems, ushering in an era of engineered emotional intelligence—now extended by multimodal sensing and machine learning, yet accompanied by debates about universality and construction (e.g., Barrett) and by emerging concerns over privacy, ethics, and governance.”

 

As it stands, this passage introduces several technical references (Panksepp, LeDoux, Damasio’s somatic marker hypothesis, the OCC model, Picard, Barrett, etc.) very rapidly and without prior explanation. It also does not clearly conclude section 3. I would recommend either (a) substantially rephrasing this paragraph so that it succinctly summarizes the main takeaway of section 3 in relation to your core argument, or (b) splitting it into two sentences and adding brief references or explanatory phrases for each of the key models or authors mentioned. In either case, please provide proper citations for these works.

 

Page 6, Section 4: the term “qi” should be italicized at first mention (and possibly throughout) as a technical term from the Chinese concepts.

 

The subheading “Theory of Emotions Dialogue” should be formatted as a subsection (e.g., “4.1 Theory of Emotions Dialogue”) rather than visually appearing as a main section title. The same applies to “Case Study” on page 9. This will help readers follow the hierarchical structure of the argument.

 

Page 8: “Damasio argues” – please provide an in-text citation indicating which work by Damasio you are using and where this argument appears.

 

Page 8: “‘Happiness Index’ centred on subjective well-being.” Here it would be helpful to briefly introduce the “Happiness Index” (with academic references) and explain why this particular index is relevant for your argument. Why choose this model, rather than other indices or frameworks of well-being? A short justification would sharpen the case-study’s analytical value.

 

Page 11: “HCAIT (Healthcare Information Technology)”, “Finland’s Citizen Digital Twin (CDT)”. These initiatives require references—either academic studies or official policy/governmental reports. Given that they are central to the contemporary case study, they should be documented and briefly contextualized.

 

Page 12: “PICTURE 1:” This figure is currently not properly integrated into the main text. Please clarify in the body of the article what this chart represents, whether it is your own construction or based on other scholars’ work, and how exactly it supports your main argument. The caption and surrounding text should clearly state what readers are supposed to learn from this chart.

 

3. Bibliography and consistency

 

Compared to the earlier version, the v.2 manuscript commendably arranges the bibliography in correct alphabetical order by author’s surname (as indicated in your reply to point 15). However, several issues remain:

 

First names of authors are not visible in many entries, and numerous citations lack the place of publication. Please reformat the references so that each entry includes full author name(s) and place of publication, in accordance with the journal’s style.

 

On the Daoist notion of “reversibility,” there is now a growing body of literature. As noted above, several studies in the special issue “Modeling Lifeworlds on the Rhythms of Nature: Perspectives on Daoism and Ecology in East Asia” (Religions) have examined this central idea. Articles such as Kim 2025, which explores the “reversing nature” thesis, may be particularly fruitful for refining your engagement with reversibility and for situating your interpretation of Daoist emotional theory within current debates on Daoism and ecology.

 

More broadly, it would be useful for the bibliography to signal the author’s awareness of both Anglophone and non-Anglophone scholarship especially given the manuscript’s cross-cultural ambitions.

 

Overall, this revised manuscript shows substantial progress: the abstract is clearer, the structure is more focused, and the core aim of building a cross-cultural dialogue between Daoist affective philosophy and Western theories of emotion comes through much more strongly. With more rigorous referencing, clearer integration of technical materials, and some restructuring of the more densely packed theoretical sections, the article has the potential to make a valuable contribution to ongoing conversations about emotion and ecology in Daoist studies and comparative religious thought.

 

I hope these comments are helpful in guiding the next round of revisions, and I look forward to seeing this promising work develop further.

Comments on the Quality of English Language

The manuscript is written in generally clear English, but there are some issues that impede readability.

 

Author Response

Response Letter

Journal:Religions(ISSN 2077-1444)

Manuscript ID: religions-3912576

Title: From Technological Alienation to Spiritual Homecoming: Daoist Affective Philosophy in Conversation with Western Emotion Theories.

 

Dear Reviewer,

I sincerely thank the reviewer for the detailed, insightful, and highly constructive comments. The suggestions have greatly helped us improve the clarity, rigor, and scholarly value of the manuscript. I have revised the paper thoroughly and address each point below.

Once again, thank you for your valuable time and expert insights. I look forward to receiving your response at your earliest convenience.

 

Best wishes,

Yours sincerely.

Author’s response to the reviewers’ comments

1.On the discussion of “harmony” in Daoism and the narrow reliance on Miller (2006).

Response: Corrected.

Revision made: （In the third paragraph of the introduction）Yet in recent years, many literary and cinematic works have offered theologicalized readings of Daoism, leading to misunderstandings and simplifications of its genuine philosophical ideas (Sun, 2023). In fact, earlier scholarship generally emphasized that Daoism aims at harmony with nature and articulates this ideal across natural, social, and spiritual dimensions (Miller, 2012，pp.283-309). However, recent studies have substantially complicated this conventional “harmony” paradigm. TOPHOFF (2022) demonstrates that harmony emerges through multilayered interactions among natural patterns (自然，ziran), social institutions, and religious cultivation, thereby moving beyond simplified eco-romantic interpretations. Ames et al.,(2003, pp.176-178) extends this perspective through the “reversing nature” thesis, arguing that cyclical processes of reversal and renewal generate harmony, with imbalance functioning as a productive rather than pathological state, cultivation practices such as xinzhai (“fasting of the mind”) and zuowang (“sitting in forgetfulness”) seek to clarify intention and harmonize vital energies, thereby enabling self-regulation and transformation of emotional responses (Matthyssen, 2024). Daoist philosophy thus focuses on concord between humans and nature, inner spiritual attunement, emotional self-regulation, and the transcendence of worldly desires—especially through the ideals of wuwei (non-coercive action/governance) and following the course of nature (Chan, 2018, pp.1-37). This approach to emotional regulation may offer a distinctive perspective for emotion management and psychological adjustment in modern Western philosophical culture.

2.Page 2, section 2: “the text is a composite anthology” – please indicate the source of this characterization (which edition, which scholar, or your own textual analysis), and provide a citation.

Revision made: （In the second paragraph of the Fundamental Paradigm of Daoist Emotional Philosophy）Thank you for the helpful suggestion. In response, I have revised the paragraph to explicitly indicate the scholarly basis for characterizing the Zhuangzi as a “composite anthology.” I now cite the philological and textual-historical analyses of Hall and Graham (1984) and the stratification study of Liu (1995, pp.3-38), both of which are standard references in modern Zhuangzi scholarship. These citations have been integrated directly into the paragraph to clarify the source of this characterization and to strengthen the textual foundation of the discussion.

3.On unspecified references such as “modern scholarship,” “numerous studies,” and claims without citations

Response: To ensure the rigour of the argument, the original sentence has been amended to: To ensure both textual reliability and philosophical depth, this study draws on recent interpretive approaches together with the latest textual findings. 

4.On the need to provide page numbers for direct quotations and close paraphrases

Response: I appreciate this essential reminder. All direct quotations and close paraphrases now include specific page numbers based on the editions cited in the bibliography.

5.On the handling of Chinese names, terms, and characters

Response: Thank you very much for your patience. I have once again reviewed the Chinese, English, and Pinyin within the article to ensure all elements are complete. And adjustments have been made to the reference format and page numbering for citations; details are provided within the article.

Revision made:I have standardized terminology across the manuscript. All key terms now appear as: xinzhai 心斋; wuqing zhi qing 无情之情; 《盗跖》 (“Robber Zhi”). 

6.The Emergence of Technical Concepts in Case Study

Response: In the previous draft, the technical research section on the Finnish Happiness Index was excessively lengthy. Consequently, I have edited and rewritten this section, ultimately reducing its scope. This has allowed for the inclusion of a comparative analysis between Daoist emotional concepts and the technical research on the Finnish Happiness Index, thereby enhancing the depth of the comparative analysis of emotional theories within this article. Consequently, the examination of technical concepts and models is now only briefly touched upon. This approach avoids the impression that the case study constitutes a separate chapter. Therefore, I do not consider the passages concerning technical concepts such as Panksepp, LeDoux, Damasio, the OCC model, Picard, and Barrett to appear premature or lacking in necessary explanation.

7.On introducing the “Happiness Index”

Response:Thank you for your suggestion. I have incorporated the necessity of including the happiness index in the case study.

Revision made: （In the first paragraph of the Case Study）“In the technological age, the most typical data-driven manifestation of emotion within technological society is the happiness index. ”

8.“Picture 1”

Response:The omission of the charts was an oversight on my part. Following the previous revisions, extensive technical route-related discussions were removed, rendering the charts somewhat incongruous. Consequently, they have now been deleted.

9.On the formatting of subsections and hierarchy (e.g., “Theory of Emotions Dialogue,” “Case Study”)

Response: I have reformatted these into proper subsections (e.g., 4.1, 4.2) according to journal guidelines.

10.On reference formatting (author first names, publication places, consistency)

Response: The entire bibliography has been reformatted to include full author names, publication locations, and consistent style in accordance with the journal’s requirements.

 

Reviewer 2 Report

Comments and Suggestions for Authors

Accept in present form

Author Response

Response to Reviewer

Journal:Religions(ISSN 2077-1444)

Manuscript ID: religions-3912576

Title: From Technological Alienation to Spiritual Homecoming: Daoist Affective Philosophy in Conversation with Western Emotion Theories.

Dear Reviewer,

I sincerely thank the reviewer for the positive assessment and for recommending the manuscript for acceptance in its present form. I am grateful for your careful reading of the work and for the valuable feedback provided in earlier round, which helped significantly improve the clarity, rigor, and overall quality of the article. Your support is greatly appreciated.

Thank you once again for your time and constructive engagement.

Best wishes!