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 (3):339-351 (2010)
This essay argues that moral self-cultivation as described in the Confucian tradition involves the cultivation of the body. Preparing the body in certain ways, perhaps by making it healthy, is a necessary part of moral self-cultivation. This claim includes: (a) nourishing the body in a proper way is a first step in moral self-cultivation, and the bodily care is instrumentally valuable to oneâs flourishing life; (b) making and keeping a healthy body is partly constitutive of a moral well-being and hence bodily care is also intrinsically valuable to a flourishing life. This perspective on embodied virtue is established through a discussion of qi. The body as the storehouse of qi is not only a passive reservoir of knowledge that serves as moral guidance, but also actively plays an indispensable and integral role in activities related to oneâs moral transformation. A well-cared for body provides a moral agent with the temporal and spatial possibility for moral refinement and an enhanced good life
|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
Wing-tsit Chan (1963). A Source Book in Chinese Philosophy. Princeton, N.J.,Princeton University Press.
Philip J. Ivanhoe (2007). Heaven as a Source for Ethical Warrant in Early Confucianism. Dao: A Journal of Comparative Philosophy 6 (3):211-220.
Mark Edward Lewis (2005). The Construction of Space in Early China. State University of New York Press.
Nel Noddings (2007). Caring as Relation and Virtue in Teaching. In Rebecca L. Walker & P. J. Ivanhoe (eds.), Working Virtue: Virtue Ethics and Contemporary Moral Problems. Oxford University Press.
Richard Shusterman (2008). Body Consciousness: A Philosophy of Mindfulness and Somaesthetics. Cambridge 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.
Similar books and articles
Cor van der Weele (2006). “Food Metaphors and Ethics: Towards More Attention for Bodily Experience”. [REVIEW] Journal of Agricultural and Environmental Ethics 19 (3):313-324.
Alastair V. Campbell (2009). The Body in Bioethics. Routledge-Cavendish.
Jenny Slatman (2011). The Meaning of Body Experience Evaluation in Oncology. Health Care Analysis 19 (4):295-311.
Li Chenyang (2010). Confucian Moral Cultivation, Longevity, and Public Policy. Dao: A Journal of Comparative Philosophy 9 (1):25-36.
John Schwenkler (2013). The Objects of Bodily Awareness. Philosophical Studies 162 (2):465-472.
Thomas Fuchs (2010). The Psychopathology of Hyperreflexivity. Journal of Speculative Philosophy 24 (3):239-255.
Elizabeth A. Behnke (1997). Ghost Gestures: Phenomenological Investigations of Bodily Micromovements and Their Intercorporeal Implications. [REVIEW] Human Studies 20 (2):181-201.
G. R. S. Mead (1967). The Doctrine of the Subtle Body in Western Tradition: An Outline of What the Philosophers Thought and Christians Taught on the Subject. London, Stuart & Watkins.
André van Der Braak (2010). Nietzsche and Japanese Buddhism on the Cultivation of the Body: To What Extent Does Truth Bear Incorporation? Comparative and Continental Philosophy 1 (2):223-251.
Added to index2010-07-19
Total downloads12 ( #146,878 of 1,679,387 )
Recent downloads (6 months)1 ( #183,003 of 1,679,387 )
How can I increase my downloads?