Online research in philosophy

Modern neo-Confucianism is studied at two levels, one is at the historical level and the other at the academic level. Modern neo-Confucianism at the historical level was developed in the modern context, but its basic content belongs to the traditional Confucianism or the study of Confucian classics. Modern neo-Confucianism at the academic level recognizes both the deficiencies of the traditional Confucianism and rationality of western learning, and dedicates itself to the modernization of Confucianism. Though Ma Yifu’s moral philosophy is developed in the context of modern Chinese culture, it fails to deal with the problem of modern transformation of Confucian ethical values and its content still belongs to the traditional Confucianism. So it should be labeled as the modern neo-Confucianism in the historical sense. In this paper, the author makes a systematic exploration and an evaluation of Ma Yifu’s ethical thought.

At the core of Kant's ethics lies the claim that if there is a supreme principle of morality then it cannot be a principle based on utilitarianism or Aristotelian perfectionism or the Ten Commandments. The only viable candidate for such a principle is the categorical imperative. This book is the most detailed investigation of this claim. It constructs a new, criterial reading of Kant's derivation of one version of the categorical imperative: the Formula of Universal Law. This reading shows this derivation to be far more compelling than contemporary philosophers tend to believe. It also reveals a novel approach to deriving another version of the categorical imperative, the Formula of Humanity, a principle widely considered to be the most attractive Kantian candidate for the supreme principle of morality. This book will be important not just for Kant scholars but for a broad swathe of students of philosophy.

According to Parfit, the best version of Kantian ethics takes as its central principle Kantian Contractualism: the thesis that everyone ought to follow the principles whose universal acceptance everyone could rationally will. This paper examines that thesis, identifies a class of annoying counterexamples, and suggests that when Kantian Contractualism is modified in response to these examples, the resulting principle is too complex and ad hoc to serve as the 'supreme principle of morality'.

In the Preface to his best known work on moral philosophy, Kant states his purpose very clearly and succinctly: “The present groundwork is, however, nothing more than the search for and establishment of the supreme principle of morality, which already constitutes an enterprise whole in its aim and to be separated from every other moral investigation” (Groundwork 4:392). This paper will deal with the outcome of the first part of this task, namely, Kant’s attempt to formulate the supreme principle of morality, which is the intended outcome of the search. It will consider this formulation in light of Kant’s conception of the historical antecedents of his attempt.

: Confucianism is often valued as a doctrine that highlights both the individual and social dimensions of the ideal person, for it indeed puts special emphasis on such lofty goals as loving all humanity and cultivating the self. Through a close and critical analysis of the texts of the Analects and the Mencius, however, it is attempted to demonstrate that because Confucius and Mencius always take filial piety, or, more generally, consanguineous affection, as not only the foundation but also the supreme principle of human life, the individual and social dimensions are inevitably subordinated to and substantially negated by the filial precisely within the Confucian framework, with the result that Confucianism in essence is neither collectivism nor individualism, but "consanguinitism.".

After a century of its retreat from political and social stages in East Asia, Confucianism eventually found its revival together with the economic industrialization in the region. The awakening consciousness of the traditional Confucian values leads to a reconsideration of their implication on a modern society. Despite the criticism on the actual relevance of Confucianism and modernization, there are precious elements within the Confucian values which provide the relevance of Confucianism to the future, such as an ethic of responsibility and the understanding of the humanistic meaning of life.

Weiming’s program of overcoming the enlightenment mentality and throws a critical light on his conceptions of religious or spiritual Confucianism, of a Confucian modernity, and of the multiple modernities theory in general. It defends a unitary rather than multiple concept of modernity in terms of the realization of a morally controlled principle of free subjectivity and tries to show how Confucianism, understood as a secular ethics, could contribute to this goal.