Chinese Ethics

In Greek mythology the Muses –patron goddesses of fine arts, history, humanities, and sciences– are tellingly portrayed as the daughters of Zeus and Mnemosyne, the goddess Memory, who is of the race of Titans, older still than Zeus and other Olympian deities. The relationship between memory and such fields as epic poetry, history, music and dance is easily recognizable to moderns. But bards/poets like Homer and Hesiod, who began oral storytelling by “invoking the Muses” with their audience, knew well that (...) remembering, forgetting, and imagining are each to be esteemed as, in Hesiod’s words, “gifts of the goddesses.” The economy of memory is an important concern for moral psychology, philosophy of emotions, and philosophy of imagination. This chapter examines ways that amusements, both classically and today, can function to educate moral emotions in and though their multi-faceted engagements with the economy of memory. (shrink)

An introduction to ancient Chinese ideas on how to live a good life.

This book seeks to construct and establish the metaphysics of Chinese morals as a formal and independent branch of learning by abstracting and systemizing the universal principles presupposed by the primal virtues and key imperatives in Daoist and Confucian ethics.

Reprint of an article first appearing in Philosophia Africana (2020).

Many values originating in Africa and in China, and ones that continue to influence much of everyday communication in those societies, are aptly placed under the common heading of 'harmony'. After first spelling out what harmony involves in substantially Confucian China, and then in Africa, this article notes respects in which the Confucian and African conceptions of harmony are similar, an awareness of which could facilitate smooth communication. The article then indicates respects in which the Confucian and African conceptions of (...) harmony are different, a lack of awareness of which could undermine smooth communication The point of the article is to facilitate Sino-African communication by means of an awareness of indigenous moral-philosophical mindsets that continue to be salient in China and Africa, despite the influence of the West. (shrink)

La prima cosa che dobbiamo tenere a mente è che quando diciamo che la Cina dice questo o la Cina lo fa, non stiamo parlando del popolo cinese, ma dei Sociopatici che controllano il Partito Comunista Cinese CCP, cioè i Sette Killer Seriali Senile (SSSSK) del Comitato permanente del PCC o dei 25 membri del Politburo ecc. I piani del CCP per la terza guerra mondiale e il dominio totale sono strutturati abbastanza chiaramente nelle pubblicazioni e nei discorsi govt cinesi (...) e questo è il "sogno di Cina" di Xi Jinping. È un sogno solo per la piccola minoranza (forse da poche decine a poche centinaia) che governa la Cina e un incubo per tutti gli altri (tra cui 1,4 miliardi di cinesi). I 10 miliardi di dollari all'anno che si stima spendano in propaganda in tutto il mondo permette loro o i loro burattini di possedere o controllare giornali, riviste, canali televisivi e radiofonici e di inserire notizie false nella maggior parte dei principali media ovunque decine o centinaia di migliaia di volte ogni giorno. They hanno un esercito (forse milioni di persone) che oltre alla censura totale e immediata di tutti i media all'interno della Cina, troll tutti i media del mondo, mettendo più propaganda e annegando legittimo commento (l'esercito 50 centesimi). Oltre a spogliarerd il terzo mondo di risorse, una spinta importante della multi-trilionaria Belt and Road Initiative sta costruendo basi militari in tutto il mondo. Stanno costringendo il mondo libero in una massiccia corsa agli armamenti ad alta tecnologia che fa sembrare la guerra fredda con l'Unione Sovietica un picnic. Anche se la SSSSK, e il resto dell'esercito mondiale, stanno spendendo enormi somme su hardware avanzato, è altamente probabile che WW3 (o gli impegni più piccoli che portano ad esso) sarà software dominato. Non è fuori questione che la SSSSK, con probabilmente più hacker (programmatori) che lavorano per loro allora tutto il resto del mondo combinato, vincerà WW3 con minimo conflitto fisico, solo paralizzando i loro nemici tramite la rete. Niente satelliti, niente telefoni, niente comunicazioni, niente transazioni finanziarie, niente rete elettrica, niente internet, niente armi avanzate, niente veicoli, treni, navi o aerei. Ci sono solo due percorsi principali per rimuovere il PCC, liberare 1,4 miliardi di prigionieri cinesi e porre fine alla marcia folle per la terza guerra mondiale. Quello pacifico è quello di lanciare una guerra commerciale a tutto campo per devastare l'economia cinese fino a quando i militari si stancano e si avvia il PCC. Un'alternativa alla chiusura dell'economia cinese è una guerra limitata, come uno sciopero mirato di conlsi 50 droni termobarici sul 20congresso del PCC, quando tutti i membri migliori sono in un unico posto, ma che non avrà luogo fino al 2022 in modo da poter colpire la riunione plenaria annuale. I cinesi sarebbero stati informati, come è avvenuto l'attacco, che devono deporre le armi e prepararsi a tenere un'elezione democratica o essere inglobito nell'età della pietra. L'altra alternativa è un attacco nucleare a tutto campo. Il confronto militare è inevitabile, visto l'attuale corso del PCC. Accadrà probabilmente sulle isole del Mar Cinese Meridionale o Taiwan entro pochi decenni, ma man mano che stabiliscono basi militari in tutto il mondo potrebbe accadere ovunque (vedi il libro Tigre accovacciata ecc.). I futuri conflitti avranno aspetti hardkill e softkill con gli obiettivi dichiarati del PCC per enfatizzare la guerra informatica hackerando e paralizzando i sistemi di controllo di tutte le comunicazioni militari e industriali, attrezzature, centrali elettriche, satelliti, internet, banche e qualsiasi dispositivo o veicolo collegato alla rete. La SSSSK sta lentamente schierando una serie mondiale di sub o droni di superficie e subacquei con equipaggio e autonomi in grado di lanciare armi convenzionali o nucleari che possono rimanere domeggiati in attesa di un segnale dalla Cina o addirittura alla ricerca della firma di navi o aerei statunitensi. Mentre distruggevano i nostri satelliti, eliminando così la comunicazione tra gli Stati Uniti e le nostre forze in tutto il mondo, useranno i loro, insieme ai droni per colpire e distruggere le nostre forze navali attualmente superiori. Naturalmente, tutto questo è sempre più fatto automaticamente dall'IA. Di gran lunga il più grande alleato del PCC è il partito democratico degli Stati Uniti. La scelta è quella di fermare il PCC ora o guardare come estendere la prigione cinese su tutto il mondo. Naturalmente, la sorveglianza universale e la digitalizzazione delle nostre vite è inevitabile ovunque. Chi non la pensa così è profondamente fuori contatto. Naturalmente, è l'optinebbie che si aspettano che i sociopatici cinesi a governare il mondo, mentre i pessimisti (che si vedono come realisti) si aspettano AI (Intelligenza Artificiale, o come lo chiamo it Imbecility artificiale o Unalien follia) a prendere il sopravvento, forse non appena 2030. Coloro che sono interessati a ulteriori dettagli sul percorso folle della società moderna possono consultare le mie altre opere come Suicide by Democracy-an Obituary for America and the World 4th Edition 2020 e Suicidal Utopian Delusions in the 21st Century: Philosophy, Human Nature and the Collapse of Civilization 5th ed (2020) . (shrink)

本书充分利用西周金文与传世文献史料，围绕宗教、伦理、政治互动的主线，对西周的孝友等血缘伦理思想，以及德、敬、肃、恭、勤、雍、和等政治伦理思想与善恶评价思想进行宏观与微观的深入探讨。在西周与古埃及的比较 研究中，彰显西周“伦理思维发达”这一重要特征，并以双方族群格局差异为切入点，深入探讨这一重要特征之成因。在西周与后世的比较视野下，围绕西周基本社会制度的伦理影响，深入探研西周的“德治”思想及其“层级推 衍治理”思想，从而揭示西周伦理政治思想的主要时代特征。.

魏晋时期玄学、佛教盛行，但是以儒家思想作为治国理念的价值观依然占据重要地位。以往学术界对魏晋南北朝时期的政治、经济、社会、思想文化与民族关系等的研究较多，而对儒家教化涉及较少；本书在吸收前人研究成果的 基础上，对魏晋时期的儒家教化做了比较全面系统的深入考察，弥补了以往研究的不足，也是对以往研究的重要推进，具有重要的学术意义。.

Ben shu li zu yu si xiang zheng zhi jiao yu de xue ke shi jiao, ba xian Qin ru jia jiao hua si xiang shi wei yi ge guo cheng he xi tong, jiang yi ge xiang dui wan zheng de, xi tong de xian Qin ru jia "jiao hua" si xiang li ti shi de cheng xian chu lai; bing li zu yu dang dai she hui de xian dai xing jiao hua kun jing wen ti, ji ji (...) cong xian Qin ru jia jiao hua si xiang zhe yi "chuan tong" zhong xun qiu jie jue zhi dao, li tu chan fa xian Qin ru jia jiao hua si xiang de dang dai zhuan hua wen ti. (shrink)

Focusing on early Chinese ethical and political thought across multiple schools and thinkers, this book presents a comprehensive overview of the research being done in Chinese comparative ethics and political philosophy. In addition to chapters on Chinese comparative and interpretative thought, The Bloomsbury Research Handbook of Early Chinese Ethics and Political Philosophy brings early Chinese ethics and political philosophy into conversation with Western and Indian Philosophy, as well as Western Theology. Contributors discuss numerous texts and schools in Pre-Qin and Han (...) Philosophy, including Confucianism, Daoism, Mohism, the Xunzi, the Liyun, and the Zhuangzi. The volume also shows how early Chinese ethical and political theories can be used to contextualise contemporary philosophical issues, such as metaethics, human rights, emotions, and the connection between ethics and metaphysics. The Bloomsbury Research Handbook of Early Chinese Ethics and Political Philosophy is an ideal resource for undergraduate and postgraduate students encountering early Chinese ethics and political philosophy for the first time. (shrink)

Chinese (character) translation of part of an article that appeared in Philosophy East and West (2017).

English reprint of part of an article first appearing in Philosophy East and West (2017).

中华文明能于艰难困苦之中存亡继绝，延绵至今，与中国哲学的精神特质密切相关，而中国伦理思想不单是中国哲学的核心内容，也是体现其精神特质的典型样式。所谓“伦理中国”，便是关于中国的合理想象和美好期许。 《中华六家道德学说精要：伦理中国》将儒、道、墨、法四家及佛、道两教中的相关伦理学说专门提取出来，对其演进流变历程作细致辨析，对其价值意义积淀作深入探讨，旨在沟通传统与现代，接续理论架构和生活实践，于深 沉历史之上，开拓晴朗壮丽的未来。.

A reprint in English of 'Confucianism and African Conceptions of Value, Reality and Knowledge' (International Social Science Journal, Chinese Edition, 2016).

Chenyang Li’s new book, The Philosophy of Confucian Harmony, has been heralded as the first book-length exposition of the concept of harmony in the approximately 3,000 year old Confucian tradition. It provides a systematic analysis of Confucian harmony and defence of its relevance for contemporary moral and political thought. In this philosophical discussion of Li’s book, I expound its central claims, contextualize them relative to other salient work in English-speaking Confucian thought, and critically reflect on them in light of a (...) conception of harmony that is salient in the sub-Saharan African tradition. Hence, this article aims to continue the nascent dialogue between indigenous Chinese and African philosophical traditions that has only just begun. Li responds to this critical notice in the same issue of the journal. (shrink)

Confucius, being one of the earliest of Chinese philosophers that we know of, seems uniquely responsible for setting the tone of Chinese philosophy. His focus on ethical questions of the Way no doubt serves as a reminder of the type of perennial questions that philosophers should answer. In this module, I outline the main concepts of the Analects, followed by an elaboration on the central Confucian ethical doctrines: The doctrine of the Mean, Filial Piety, Patriarchal Hierarchy and the Golden Rule. (...) This is followed by a discussion of the Analects’ comments on politics, and finally, a discussion of the underlying metaethics or moral semantics of Confucius's ethics: The Rectification of Names. Confucius's ethics constitutes a uniquely Asian source of Humanism, and while similar to the ethics of Aristotle, provides a distinctive account of moral theory and Virtue Ethics. (shrink)

The Department of Higher Education of the Government of India has created the e-PG Pathshala Program: an e-Graduate School initiative, consisting of free, online resources (essay-lectures, video lectures, and PowerPoint notes) for Master’s level education. Each course consists of about 30 to 40 lessons. Ethics-1 is the first year MA course in Ethics. All contributions were peer reviewed. This is the first historical survey of moral theory that spans the European and Asian traditions, and gives equal prominence to contributions from (...) Europe and India. Much of the material and research published here was previously unavailable in other forms. (Title of this entry linked to Ethics-1.) From the first drop down menu, select "Ethics 1." From the second, select the module. (shrink)

This module is a review of the guiding ideas of Lao Tzu’s ethics of wu wei and the Tao, an account of Lao Tzu’s prioritisation of the feminine as a basic moral principle, the problem of masculinity for practical rationality, his criticism of language, doctrines and oppressive politics. Finally, we shall evaluate the moral import of Lao Tzu’s teachings, and close with some reflections on the synergy between Taoist and Madhyamaka Buddhist thought, which rendered the latter so easily received in (...) Asia. (shrink)

本书讲述了中国传统道德文化治国之道, 强调了传统文化对国家发展的重要性.内容包括: 故国之思, 核心之道, 庙堂之器, 大道之行及复兴之焰五个部分.

Expanded version of article appearing in Philosophy East and West (2017).

Reflections on recent Chinese socio-economic development, insofar as it has been influenced by values, especially Confucianism, and what lessons there are to be learned for understanding sub-Saharan African values and how best to develop in that context.

The burgeoning literature on the ethical issues raised by climate engineering has explored various normative questions associated with the research and deployment of climate engineering, and has examined a number of responses to them. While researchers have noted the ethical issues from climate engineering are global in nature, much of the discussion proceeds predominately with ethical framework in the Anglo-American and European traditions, which presume particular normative standpoints and understandings of human–nature relationship. The current discussion on the ethical issues, therefore, (...) is far from being a genuine global dialogue. The aim of this article is to address the lack of intercultural exchange by exploring the ethics of climate engineering from a perspective of Confucian environmental ethics. Drawing from the existing discussion on Confucian environmental ethics and Confucian ethics of technology, I discuss what Confucian ethics can contribute to the ethical debate on climate engineering. (shrink)

文化的最後一級台階，最終極的成果，就是集體人格，也就是為靈魂找到故鄉，或者說，找到有故鄉的靈魂。而中國人的集體人格應該是什麼樣的呢？這個問題，既帶有歷史性、現實性，又帶有理想性。 與西方的「聖徒人格」、「紳士人格」、「騎士人格」、「靈修人格」、「浪人人格」、「牛仔人格」等不同，中國文化的集體人格模式，是「君子人格」。君子人格是龐大的中華民族在自身早期文化整合中的「最大公約數」。 從神話開始，埋藏著一個遙遠而深沉的夢，積澱成了一種潛意識的「原型」。 君子作為一種集體人格的雛形古已有之，卻又經過儒家的選擇、闡釋、提升，成了一種人格理想。 對中國文化而言，有了君子，什麼都有了；沒有君子，什麼都徒勞。 這也就是說，人格在文化上收納一切，沉澱一切，預示一切。 任何文化，都是前人對後代的遺囑。最好的遺囑，莫過於理想的預示。 後代應該成為什麼樣的人？中國文化由儒家作了理想性的回答：做個君子。 我一直認為，中國文化沒有淪喪的最終原因，是君子未死，人格未潰。 中國文化的延續，是君子人格的延續；中國文化的剛健，是君子人格的剛健；中國文化的缺憾，是君子人格的缺憾；中國文化的更新，是君子人格的更新。 如果說，文化最初的蹤影，是人的痕跡，那麼，文化的最後結晶，是人的歸屬。.

Ben shu nei rong bao kuo:zhong hua min zu dao de sheng huo zong lun,Yuan gu zhi zhan guo dao de sheng huo de ji ben zhuang kuang,Dao de guan xi ji wu zhong ji ben lun chang de que li,Li yi gui fan he li wen hua de xing qi yu hong yang,De hua tian xia yu dao de jiao yu zhi kai zhan deng.