: Puritanism and Confucianism have little in common in terms of their substantive teachings, but they do share an emphasis on bounded, authoritative, localized human arrangements, and this profoundly challenges the dominant presumptions of contemporary globalization. It is not enough to say that these worldviews are ‘‘communitarian’’ alternatives to globalism, for that defines away what needs to be explained. This article compares the ontology of certain elements of the Puritan and Confucian worldviews, and, by focusing on the role of both (...) authority and activity in these systems, assesses (with the assistance of Max Weber) the theories of harmony that each invoke. It concludes by identifying the distinct options that these two modes of human existence suggest for those who wish to defend the relevance of boundedness and authority, and thus the very possibility of a human-scaled politics, in today’s world. (shrink)

The most constructive response to the crisis in moral theory has been the revival of virtue ethics, which has the advantages of being personal, contextual, and, as will be argued, normative as well. It is also proposed that the best way to refound virtue ethics is to return to the Greek concept of technē tou biou, literally "craft of life." The ancients did not distinguish between craft and fine art, and the meaning of technē, even in its Latin form, ars, (...) still retains the meaning of skillful crafting and discipline. In Greco-Roman culture, techniques were very specific, covering dietetics, economics, and erotics. In ancient China, moral cultivation was intimately connected to the arts, from archery to poetry, music, and dance, such that virtually every activity would have both moral and aesthetic meaning. Using R. D. Collingwood's distinction between craft and fine art, it is proposed that the latter, particularly the performing arts of music and dance, can serve as a model for virtue ethics in our times. (shrink)

This book is a rendition of selected parts of The Four Books, focusing on the nature and morality of man, the education process, and the perfect personality, ...

Thesis (Ph. D.)--University of Hawaii at Manoa, 1991.

Two crucial topics in the philosophy of medicine are the philosophy of nature and philosophical anthropology. In this essay I engage the philosophy of nature by exploring Anne Fagot-Largeault's study of norms in nature as a way of articulating a Confucian philosophy of medicine. I defend the Confucian position as a moderate naturalism.

Philosophy – Auburn University 8th Austrian Scholars Conference 15-16 March 2002 longrob@auburn.edu..

It has been argued that friendship in the Confucian tradition is ultimately reducible to family relationships and, since all family relationships in the Confucian world are hierarchical, friendship (thus conceived and patterned as a family relationship) would also be hierarchical. In opposition to this view, it also has been argued that among the five primary relationships discussed by Confucians, friendship is the only one that could be non-hierarchical, and because of that, friendship is considered dangerous among Confucians. I argue that (...) that while there may be some prima facie plausibility in each of the above-mentioned interpretations in that each accommodates a particular kind of or aspect of friendships, they are problematic in that they fail to recognize the nuanced complexity of Confucian friendship. In this paper, I will develop three separate critical analyses against the above-mentioned positions and develop an alternative reading. (shrink)

This paper evaluates Tu Wei-ming's proposal that the Confucian ideal model of human society should be viewed as a fiduciary community. To do the evaluation, I provide a systematic elaboration of Tu's proposal, which is essentially absent in Tu's writings, and a systematic explication of the Confucian theory of fiduciarity, which is supposed to be the theoretical foundation of Tu's proposal but is completely absent in the studies of Confucianism, including Tu's own. On the basis of these studies, I conclude (...) that the notion of fiduciary community is entailed by the Confucian tradition; tapping the resource of the Confucian tradition for appreciating, supporting and justifying a properly defined model of fiduciary society is practically relevant and important to the modern world; however, given Tu's own definition, the model of fiduciary community does not sufficiently characterise the Confucian ideal society. In the end, I suggest a new way to study Confucian social ideals. (shrink)

The concept of legitimacy is at the heart of the theory of power. It is essential to understand how a political power is built and how obedience is obtained among the population. We examine here the legitimacy of power for two of the most important political philosophies of classical China: Confucianism and Legalism. We show how a specific group of the population, the scholar-officials, play a specialised role in the two systems, acting as a legitimisation group. We further compare rites (...) and laws as a way to obtain social order, and morality vs punishments as a way to obtain obedience. We conclude that the Confucianist system is less fragile than the Legalist, but also more oppressive, since it allows fewer personal choices to individuals. (shrink)

Both an emphasis on logic and an emphasis on rhetoric lead to a kind of care for language. However, in early Greece this care for language through the lens of logic manifested in the drive to ?get it right?, whereas in early China the care for language manifested in the pervasive concern for zhengming, for using names properly. For the early Chinese thinkers, especially the early Confucians, this was not predominantly a linguistic affair?zhengming is a key component of moral cultivation. (...) As we explore the ethical import of Confucian role ethics, we need to pay attention to the philosophical vocabulary of this worldview and to how our understanding of these crucial terms changes if persons are seen as relational?a central premise of Confucian role ethics. In this essay I argue against reading zhengming as fagu, merely a conservative retrieval of historical meaning, as suggested by the political philosopher Hsiao Kung-chuan, among others. Instead, I argue for three theses: (1) although stubbornly persistent, ?rectification of names? is not an adequate translation for zhengming; (2) the conservative reading of zhengming is problematic and needs to be rethought as an hermeneutic process intersecting past meanings, present circumstances, and future possibilities; and (3) zhengming is, in an important sense, the ?art? of Confucian role ethics, for achieving moral competency in this tradition is a matter of constantly revising one's roles and relationships. (shrink)

Consequently, Mencius's impact was felt not only in the thought of the intellectual and social elite but also in the value and belief systems of all Chinese people.

The scholarship of Confucianism in China is in the process of restoration. Its historical missions are two-fold. It should preserve Chinese national characters and promote China’s modernization. These objectives are partly in conflict with each other. To realize the former objective, it is necessary to stress a historical continuity and consistency, to re-examine and justify the preservation of classical Confucian ideas and values in order to provide spiritual support for Chinese cultural identity and social cohesion. As to the latter objective, (...) it is necessary to reinterpret some part of the classical ideas and values and link them with the modern values such as liberty, justice and democracy. This essay analyzes the position of three Confucianist scholars, Jiang Qing, Chen Ming and Kang Xiaoguang, to show the different balances between conservatism and reformers when their writings confront the challenges of modernization and globalization. (shrink)

: For the purposes of interpretation and constructive engagement, the structure and content of Confucius' version of the Golden Rule (CGR) is examined by elaborating its three dimensions as suggested in the Analects. It is argued that the CGR, which consists of two intertwined central ideas in Confucius' ethics, shu and zhong, involves three interdependent and complementary dimensions: (1) the methodological (i.e., the methodological aspect of shu), which consists of the principles of reversibility and extensibility; (2) the internal starting point (...) (i.e., the substantial aspect of shu), which somehow points to the fundamental virtue ren and constitutes the internal starting point for applying the methodological principles of the CGR; and (3) the external starting point (i.e., zhong as one's sincere and devoted commitment to those established social constituents specified by the li, regardless of the involved moral recipient's social status), which constitutes the external starting point for applying the methodological principles of the CGR. (shrink)

I will speak here of three notions which are crucial for a thoroughgoing understanding of the three East Asian philosophical/religious teachings of Confucianism, Taoism and Buddhism. The first I name integrated practice ; the other two are already known to modern scholarship as essence-function and interpenetration. Despite the readily observable reliance on these fundamental and unifying elements by the major masters of the three traditions, through the past century of modern scholarly investigation in the West they have been paid almost (...) no sustained attention. While they have occasionally been identified in a fragmentary and cursory way, they have not been examined from the perspective of their role as fundamental constituents of a holistic cultural worldview, or as a set of pan-East Asian metaphysical categories which are radically distinct from basic Western paradigms, and which have retained remarkable consistency throughout the long histories and wide range of schools of thought contained in the three traditions. (shrink)

While there are a wide range of important differences in interpretation of doctrine to be seen even within any single school of East Asian philosophy, whether it be Confucian, Daoist, or Buddhist, it is on the other hand possible to identify broad patterns within East Asian philosophy in a cultural comparative context, especially when, for example, the East Asian philosophical tradition is viewed in contrast with Abrahamic theistic traditions, Platonic-influenced Western philosophy, Brahmanistic philosophy, or the worldviews of modern natural science.

In this essay I discuss reciprocity as it unfolds within the context of a Confucian relational ethic. I discuss the relationship between reciprocity and the virtue of shu or 'sympathetic understanding' and then go on to argue that the goods that grow out of reciprocal relationships are necessary for Confucian ethics. These include social equilibrium, a rich sense of self-esteem, and reliable expectations concerning the actions of others. Finally, I discuss the difficulties of acting reciprocally in socially disproportional relationships (...) and in those that involve the manifestation of ill will. It is suggested that Confucian ethics provides a viable account of reciprocity that remains relevant for those living in modern contexts.

The rules of ritual propriety value reciprocity,

If I give a gift and nothing is returned,

that is contrary to propriety;

If the thing comes to me, and I give nothing in return,

that is also contrary to propriety.

(Legge, 1885, p. 65)

. (shrink)

This study examines early Chinese moral education?its curriculum, objectives and the philosophical assumptions underlying them?in its classical Confucian expression. It analyzes early Confucian debates on moral psychology, the Confucian moral curriculum consisting of model emulation, cultural practices and canonical instruction, and the methods and aims of Confucian statecraft. The study reveals how ancient Confucians integrated these components into a coherent discourse on moral education and its implementation for the related purposes of cultivating virtuous people and benevolent rulers. It explains why (...) different early Confucians argued that ?nature? and ?nurture? must interrelate suitably not only for people to develop morally and prosper collectively, but also to moderate the ruler?s power by subjecting it to alternative sources of authority. This examination demonstrates that, contrary to modern criticisms of traditional Confucian culture and unlike contemporary uses of moral education in China, classical Confucian moral education was understood to serve aims quite different from either bolstering an autocracy or political indoctrination. (shrink)

(accepted for publication before I began my graduate studies at Oxford; Hypatia, 2002).

Through a systematic "gongfu" reading of Confucius, this book shows how Confucius' ideas are different from dogmatized or overly intellectualistic understandings of Confucianism and how the Master s insights can be a rich resource for re-enchanting the world and the contemporary life. Review: The book is a thoughtful and inspiring presentation of Confucianism as arguably the longest and most influential ethical and spiritual traditions in human history. It is highly readable with many insightful observations.

Confucian Role Ethics: A Vocabulary, by Roger T. Ames, The Chinese University Press and The University of Hawai’i Press, 2011, 332 pp., pb. $31.00, ISBN-13: 9780824835767. In his new book, Ames defends his interpretation of Confucian ethics as “role ethics” through a detailed examination of the Confucian vocabulary. Through such vocabulary, we can see that the Confucian self is a being that cultivates itself as it lives and matures in the context of the family and society. As role ethics, Confucianism (...) is distinct from the Western tradition and its Greek roots. However, in order to highlight the contrast between Confucianism and the Western tradition, Ames paints a picture of the latter that is a little misleading. As it turns out, there are many strands in the Western philosophical fabric, including those in the Continental tradition, where we can find conceptions of the self not all that different from what is in Confucianism as interpreted by Ames. (shrink)

How is the Confucian moral agent motivated to do what he or she judges to be right or good? In western philosophy, the answer to a question such as this depends on whether one is an internalist or externalist concerning moral motivation. In this article, I will first interpret Confucian ethics as role-based ethics and then argue that we can attribute to Confucianism a position on moral motivation that is neither internalist nor externalist but somewhere in between. I will then (...) illustrate my claim with my reading of Mencius 6A4, showing that it is superior to readings found in the literature, which typically assume that Mencius is an internalist. (shrink)

: Ronald Dworkin claims that if we are able to control our own biology, "our most settled convictions will . . . be undermined [and] we will be in a kind of moral free-fall." This is so because he takes moral convictions to be determined by the choices we make against a fixed biological background. It would seem that if Confucian ethics is grounded in ren xing (human nature) and if ren xing refers to a fixed biological background, then the (...) Confucian moral agent will be in a state of moral free-fall in the age of biological control—that is, if Dworkin is right. We can try to read ren xing as a creative process rather than a fixed nature, but any such reading inevitably grounds ren xing in something else that is biological. There is a way out for Confucians: the Dworkinian choice/chance distinction that is crucial for morality can be relocated away from the boundary between free choice and fixed biology to the boundary between the choices that we make and the fixed background of tradition. (shrink)

This essay considers a number of proposals for liberal political democracy in East Asian societies, and some of the critical responses such proposals have attracted from political philosophers and from East Asian intellectuals and leaders. These proposals may well be ill-suited to the distinctive traditional values of societies claiming a Confucian inheritance. Offered here instead is a pragmatist- and Confucian-inspired vision of participatory democracy in civic life that is possibly better able to address the problem of conserving and continuing these (...) traditional values through times of economic and social change. (shrink)

: One of the central pedagogical strategies employed in the Analects consists in the suggestion of models worthy of emulation. The text's most robust models, the dramatic personae of the text, emerge as colorful figures with distinctive personal styles of action and behavior. This is especially so in the case of Confucius himself. In this essay, two particularly notable features of Confucius' style are considered. The first, what is termed "everyday" style, consists in Confucius' unusual command of conventional norms in (...) ordinary circumstances; the second, termed "deviant" style, consists in Confucius' occasional and sometimes puzzling departures from conventional norms. The combined effect of these two aspects of Confucius' personal style is shown to yield a productive pedagogical tension for the moral learner who would emulate, but cannot imitate, Confucius. (shrink)

: Throughout the Analects, Confucius describes the capacity for grief as an ethically valuable trait. Here his own display of grief at the premature death of his beloved student Yan Hui is investigated as a model of the meaning and significance of grief in a flourishing life. This display, it is argued, provides a valuable portrait, in situ, of the specific species of grief that Confucius sanctions and encourages. It likewise makes clear the role played by vulnerability to injury in (...) the articulation of well-being and value. (shrink)

International Journal of Philosophical Studies, Volume 20, Issue 2, Page 294-298, May 2012.

The current study presents the findings of an empirical inquiry into the effects of Confucian ethics and collectivism, on individual whistleblowing intentions. Confucian Ethics and Individualism–Collectivism were measured in a questionnaire completed by 343 public officials in South Korea. This study found that Confucian ethics had significant but mixed effects on whistleblowing intentions. The affection between father and son had a negative effect on internal and external whistleblowing intentions, while the distinction between the roles of husband and wife had a (...) positive effect on those intentions. The effects of collectivism were also different depending on the specific types of collectivism. Horizontal collectivism had a positive effect on both types of whistleblowing intentions, whereas vertical collectivism did not show any significant effects on whistleblowing intentions. These results indicate that cultural traits such as Confucian ethics and collectivism may affect an individual’s whistleblowing intentions in degree and direction, making blanket predictions about cultural effects on whistleblowing difficult. (shrink)

This paper argues that certain influential views to the contrary, without an overall aim of education no philosophy of education is neither complete nor intelligible. On this assumption, it intends to show i) that in spite of the absence of the explicit statement, a certain view on the ultimate aim of education implicitly underlies all specific educational views of Professor Scheffler, which should be defined in terms of rationality constituting human dignity, and which the author of the paper is convinced (...) to be the most adquate among other competing views, and ii) that in this respect Professor Scheffler stands on the same line at least with two great philosophers of education: Confucius and Dewey. (shrink)

At first glance, the problem of evil has little place in Chinese thought.[2] At least two assumptions associated with the classical European problem of evil are foreign to a Chinese context. If we take the term “evil†in contrast to the merely “bad,†that is, if we give evil ontological status as a real force, then classical Chinese thinkers have no conception of evil, and thus no need to account for its origin. The second assumption connected to the problem of (...) evil is God’s creation of the world ex nihilo. If God is the total and complete cause of all that exists, God must be responsible for everything, including the bad things. Without a conception of creation ex nihilo, early Chinese thinkers need not attribute evil to any divine being. Even in a European context, though, requiring a conception of evil as a positive force and the creation of the world ex nihilo defines the problem of evil too narrowly. Most thinkers in the European tradition responded to the problem of evil by denying the ontological status of evil. Those who maintained the benevolence of God denied his creation of evil by equating evil with nothingness or lack. Augustine develops this denial of evil in response to Manicheanism, and versions of his account are taken up by Descartes and Leibniz, among others. Even those who responded to the problem of evil by denying the existence of a benevolent deity tended to reduce evil from a real ontological category to a mere human label, as for example, Spinoza does. Creation ex nihilo remains more consistently central to the problem, but again seems unnecessary. Kant, for example, sees the problem of evil as arising out of the structure of rationality itself. Hellenistic philosophers raised the problem of evil more regarding God as controlling force than God as creator. Even within Europe, then, the problem of evil can be formulated without.. (shrink)

An oft-quoted Hadith purports that it is incumbent upon every Muslim to seek knowledge, even if it is to be found as far away as China.1 However, the plethora of knowledge that was discovered there generally has yet to be unraveled by Western academics. If the intellectual tradition of Chinese Muslims may appear to be of minor consequence to the larger field of Islamic studies, this is in part because of our failure to assess their influence. The abundant resources for (...) understanding the Islamic sciences in China have barely been grazed and are awaiting our thorough analytical peregrination. This essay attempts to evaluate (1) the most recent work that explores this intellectual tradition, The Sage Learning of Liu .. (shrink)

This essay first discusses the three major arguments in favor of euthanasia and physician-assisted-suicide in contemporary Western society, viz ., the arguments of mercy, preventing indignity, and individual autonomy. It then articulates both Confucian consonance and dissonance to them. The first two arguments make use of Confucian discussions on suicide whereas the last argument appeals to Confucian social-political thought. It concludes that from the Confucian moral perspectives, none of the three arguments is fully convincing.