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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