David Bourget (Western Ontario)
David Chalmers (ANU, NYU)
Rafael De Clercq
Jack Alan Reynolds
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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.
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References found in this work BETA
Wing-tsit Chan (1963). A Source Book in Chinese Philosophy. Princeton, N.J.,Princeton University Press.
Richard Shusterman (2008). Body Consciousness: A Philosophy of Mindfulness and Somaesthetics. Cambridge 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.
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
Mark Edward Lewis (2005). The Construction of Space in Early China. State University of New York 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.
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