David Bourget (Western Ontario)
David Chalmers (ANU, NYU)
Rafael De Clercq
Jack Alan Reynolds
Learn more about PhilPapers
Dao: A Journal of Comparative Philosophy 9 (1):11-23 (2010)
A major reason that Confucius should matter to Western ethical philosophers is that some of his concerns are markedly different from those most common in the West. A Western emphasis has been on major choices that are treated in a decontextualized way. Confucius’ emphasis is on paths of life, so that context matters. Further, the nuances of personal relations get more attention than is common (with the exception of feminist ethics) in Western philosophy. What Confucius provides is a valuable aid in arriving at a more balanced sense of what ethics is concerned with. It also allows us to realize the importance of sensitivity to particulars. Finally, it highlights the importance of style (as well as the content of what is chosen) in behavior, and the ways in which relations with family and friends can connect with choices in a wider “public” sphere.
|Keywords||No keywords specified (fix it)|
|Categories||categorize this paper)|
Setup an account with your affiliations in order to access resources via your University's proxy server
Configure custom proxy (use this if your affiliation does not provide a proxy)
|Through your library|
References found in this work BETA
Annette Baier (1986). The Ambiguous Limits of Desire. In J. Marks (ed.), The Ways of Desire. Precedent. 39--61.
Herbert Fingarette (1972). Confucius--The Secular as Sacred. New York,Harper & Row.
Elizabeth Newson (1977). Unreasonable Care: The Establishment of Selfhood. Royal Institute of Philosophy Lectures 11:1-26.
Bernard Arthur Owen Williams (1985). Ethics and the Limits of Philosophy. Harvard University Press.
Citations of this work BETA
Pak-Hang Wong (2012). Dao, Harmony and Personhood: Towards a Confucian Ethics of Technology. Philosophy and Technology 25 (1):67-86.
Amy Olberding (2014). Subclinical Bias, Manners, and Moral Harm. Hypatia 29 (2):287-302.
Aaron Stalnaker (2013). Confucianism, Democracy, and the Virtue of Deference. Dao: A Journal of Comparative Philosophy 12 (4):441-459.
Similar books and articles
May Sim (2003). The Moral Self in Confucius and Aristotle. International Philosophical Quarterly 43 (4):439-462.
Wang Yunping (2008). Confucian Ethics and Emotions. Frontiers of Philosophy in China 3 (3):352 - 365.
Eske Møllgaard (2007). Is Tu Wei-Ming Confucian? Dao: A Journal of Comparative Philosophy 6 (4):397-411.
Shirong Luo (2012). Setting the Record Straight: Confucius' Notion of Ren. [REVIEW] Dao: A Journal of Comparative Philosophy 11 (1):39-52.
Yunping Wang (2008). Confucian Ethics and Emotions. Frontiers of Philosophy in China 3 (3):352-365.
Hsei-Yung Hsu, Just State and Just Man : A Dialogue Between Plato and Confucius. PhD Thesis, University of Glasgow.
Mathew A. Foust (2008). Perplexities of Filiality: Confucius and Jane Addams on the Private/Public Distinction. Asian Philosophy 18 (2):149 – 166.
Peter R. Woods & David A. Lamond (2011). What Would Confucius Do? – Confucian Ethics and Self-Regulation in Management. Journal of Business Ethics 102 (4):669-683.
Marc J. Dollinger (1988). Confucian Ethics and Japanese Management Practices. Journal of Business Ethics 7 (8):575 - 584.
S. Kim (2011). The Virtue of Incivility: Confucian Communitarianism Beyond Docility. Philosophy and Social Criticism 37 (1):25-48.
Added to index2010-02-06
Total downloads30 ( #65,589 of 1,413,159 )
Recent downloads (6 months)2 ( #94,196 of 1,413,159 )
How can I increase my downloads?