David Bourget (Western Ontario)
David Chalmers (ANU, NYU)
Rafael De Clercq
Jack Alan Reynolds
Learn more about PhilPapers
Frontiers of Philosophy in China 6 (4):501-520 (2011)
The concept of junzi is the central issue in the Zhongyong , one of the most important Confucian books. A junzi leads a life starting with the original disposition of cheng 诚(being truthful to the real self). This paper analyzes the disposition of cheng to reveal two kinds of good in human existence, that is, the natural good, which is present in cheng ; and the idea of good, which is a conceptualization of the natural good. The natural good is actually equal to the nature endowed by the Tian , and so it is primary and absolute. Meanwhile, the idea of good is secondary and can be improved by self-cultivation. The distinction and interaction between these two kinds of good are crucial in conceiving the concept of junzi . Yet, the distinction is so subtle that it often confuses people in self-cultivation. In fact, people in their actual lives may mix them up and perceive only the idea of good. We call this the junzi impasse. The Zhongyong does not offer enough discussion about this impasse. Since this confusion may cause the termination of self-cultivation, this paper offers a comparative discussion in the light of Christian guilty consciousness, and attempts to propose a solution to the junzi impasse.
|Keywords||junzi cheng natural good idea of good guilty consciousness|
|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
No references found.
Citations of this work BETA
No citations found.
Similar books and articles
Erica Brindley (2009). “Why Use an Ox-Cleaver to Carve a Chicken?” The Sociology of the Junzi Ideal in the Lunyu. Philosophy East and West 59 (1):pp. 47-70.
Sze-Kar Wan (2008). The Viability of Confucian Transcendence: Grappling with Tu Weiming's Interpretation of the Zhongyong. Dao: A Journal of Comparative Philosophy 7 (4):407-421.
Philip Clark (2002). The Meaning of 'Good' and the Possibility of Value. Philosophical Studies 108 (1-2):31 - 38.
Milena Ivanova (2010). Pierre Duhem's Good Sense as a Guide to Theory Choice. Studies in History and Philosophy of Science Part A 41 (1):58-64.
Charles R. Pigden (1990). Geach on `Good'. Philosophical Quarterly 40 (159):129-154.
Jenny Teichman (2003). Good for and Good About. Philosophy 78 (1):115-121.
Liane Young, Alek Chakroff & Jessica Tom (2012). Doing Good Leads to More Good: The Reinforcing Power of a Moral Self-Concept. Review of Philosophy and Psychology 3 (3):325-334.
Michael J. Zimmerman (2009). Understanding What's Good for Us. Ethical Theory and Moral Practice 12 (4):429 - 439.
Ha Poong Kim (2006). Confucius's Aesthetic Concept of Noble Man: Beyond Moralism. Asian Philosophy 16 (2):111 – 121.
Vincent Shen (2007). Antonio S. Cua: A Confucian Junzi. Journal of Chinese Philosophy 34 (2):317–319.
Rachel Barney (2008). The Carpenter and the Good. In D. Cairns, F. G. Herrmann & T. Penner (eds.), Pursuing the Good: Ethics and Metaphysics in Plato's Republic. University of Edinburgh
Stephen Darwall (1998). Empathy, Sympathy, Care. Philosophical Studies 89 (2-3):261–282.
Wilfried Ver Eecke (2007). The Concept of Merit Good in Economic Theory. The Proceedings of the Twenty-First World Congress of Philosophy 5:181-186.
Added to index2011-11-18
Total downloads22 ( #146,674 of 1,777,925 )
Recent downloads (6 months)5 ( #123,860 of 1,777,925 )
How can I increase my downloads?