David Bourget (Western Ontario)
David Chalmers (ANU, NYU)
Rafael De Clercq
Jack Alan Reynolds
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Journal of Moral Philosophy 5 (3):423-453 (2008)
Several scholars have recently proposed that Confucianism should be regarded as a form of virtue ethics. This view offers new approaches to understanding not only Confucian thinkers, but also their critics within the Chinese tradition. For if Confucianism is a form of virtue ethics, we can then ask to what extent Chinese criticisms of it parallel criticisms launched against contemporary virtue ethics, and what lessons for virtue ethics in general might be gleaned from the challenges to Confucianism in particular. This paper undertakes such an exercise in examining Han Feizi, an early critic of Confucianism. The essay offers a careful interpretation of the debate between Han Feizi and the Confucians and suggests that thinking through Han Feizi's criticisms and the possible Confucian responses to them has a broader philosophical payoff, namely by highlighting a problem for current defenders of virtue ethics that has not been widely noticed, but deserves attention.
|Keywords||ROSALIND HURSTHOUSE CONFUCIANISM HAN FEIZI BERNARD WILLIAMS CHINESE PHILOSOPHY VIRTUE ETHICS|
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Citations of this work BETA
Alejandro Bárcenas (2013). Han Fei's Enlightened Ruler. Asian Philosophy 23 (3):236-259.
Erin M. Cline (2009). The Way, the Right, and the Good. Journal of Religious Ethics 37 (1):107-129.
Sungmoon Kim (2012). Virtue Politics and Political Leadership: A Confucian Rejoinder to Hanfeizi. Asian Philosophy 22 (2):177-197.
Henrique Schneider (2013). Han Fei, De, Welfare. Asian Philosophy 23 (3):260-274.
Thom Brooks (2013). Philosophy Unbound: The Idea of Global Philosophy. Metaphilosophy 44 (3):254-266.
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