David Bourget (Western Ontario)
David Chalmers (ANU, NYU)
Rafael De Clercq
Ezio Di Nucci
Jack Alan Reynolds
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Philosophy East and West 22 (2):169-186 (1972)
Confucian moral philosophy doesn't seem to provide a theory of excuses. I explore an explanatory hypothesis to explain how excuse conditions might be built into the Confucian doctrine of rectifying names. In the process, I address the issue of the motivation for the theory. The hypothesis is that the theory provides not only excuse conditions, but also exception and conflict resolution roles for an essentially positive morality rooted in the traditional code of 禮 li/ritual, transmitted from the ancient sage kings. The relatively fixed content of this text-like moral code required aggressive interpretive leeway to cope with the problems endemic in rule deontological and etiquette-like normative schemes.
|Keywords||Confucian ethics rectifying names responsibility|
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Ryan Nichols (2015). Early Confucianism is a System for Social-Functional Influence and Probably Does Not Represent a Normative Ethical Theory. Dao: A Journal of Comparative Philosophy 14 (4):499-520.
Katrin Froese (2008). The Art of Becoming Human: Morality in Kant and Confucius. Dao: A Journal of Comparative Philosophy 7 (3):257-268.
May Sim (2004). Harmony and the Mean in theNicomachean Ethics and theZhongyong. Dao: A Journal of Comparative Philosophy 3 (2):253-280.
Chad Hansen (1989). Mo-Tzu: Language Utilitarianism. Journal of Chinese Philosophy 16 (3-4):355-380.
Jiang Tao (2011). Two Notions of Freedom in Classical Chinese Thought: The Concept of Hua 化 in the Zhuangzi and the Xunzi. Dao: A Journal of Comparative Philosophy 10 (4):463-486.
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