Confucian love and global ethics: How the Cheng Brothers would help respond to Christian criticisms
Asian Philosophy 15 (1):35 – 60 (2005)
| Abstract | There is an increasing awareness that we are living in a global village, which demands a global ethics. In this article, I shall explore what contributions Confucianism, particularly its conception of love, can make. It has often been claimed that Confucian love is love with distinction, as a natural feeling, and as merely human love and so it is inferior to the Christian love, which is universal, commanded, and based on divine love. Drawing on the resources of the Cheng brothers' neo-Confucianism, I shall explore how Confucianism can make creative responses to such criticisms and thus make a unique Confucian contribution to the emerging global ethics. | |||||||||
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Xinzhong Yao (1995). Jen , Love and Universality—Three Arguments Concerning Jen in Confucianism. Asian Philosophy 5 (2):181 – 195.
John Giles Milhaven (1980). Response to "Pure Love" by Robert Merrihew Adams. Journal of Religious Ethics 8 (1):101 - 104.
Darlene Fozard Weaver (2002). Self Love and Christian Ethics. Cambridge University Press.
Simon May (2011). Love: A Secret History. Yale University Press.
Simon May (2011). Love: A History. Yale University Press.
Jinglin Li (2010). Mencius' Refutation of Yang Zhu and Mozi and the Theoretical Implication of Confucian Benevolence and Love. Frontiers of Philosophy in China 5 (2):155-178.
Yong Huang (2007). The Cheng Brothers' Onto-Theological Articulation of Confucian Values. Asian Philosophy 17 (3):187 – 211.
Edward Collins Vacek (1996). Love, Christian and Diverse: A Response to Colin Grant. Journal of Religious Ethics 24 (1):29 - 34.
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